tihvavy  of  t:he  theological  ^mimvy 

PRINCETON  •  NEW  JERSEY 


BX7433 


THE  MESSAGE  OF 
THE  DOUKHOBORS 


A  Statement   of   True  Facts   by  "Christians 
of  the  Universal  Brotherhood"  and 
by  Prominent  Champions 
of    their  Cause 

COMPILED  BY 

ALEXANDER  M.  EVALENKO 


THE  INTERNATIONAL  LIBRARY  PUBLISHING  CO. 
NEW  YORK 
1913 


Digitized  by 

the  Internet  Archive 

in  2014 

https://archive.org/details/messageofdoukhobOOeval 


INDEX 


PAGE 


The  Why  axd  Wherefore  of  This  Book.  By 

A.  M.  Evalcnko   '.  9 

I.  The  Message  of  the  Doukhobors.  Traiisl. 

by  Leonard  Lci^'cry    17 

II.  They  Plan  Moving  Ox    66 

III.  Their  Martyrdom  ix  Russia.  By  Jladi- 

myr  Tchertkoff   84 

Appeal  to  Re.vsox.   By  Leo  Tolstoi   93 

IV.  Their  Origix  axd  Doctkixe.  An  Old  Pa- 
per   101 

V.  The  Story  of  the  Deliveraxce   115 


One  of  the  crudest  superstitions  known  is  that 
of  the  scientific  men — that  man  can  exist  without 
faith. 


If  we  lack  the  power  to  burn  and  to  diffuse  the 
light,  then,  at  least,  let  us  not  stand  in  its  way. 


Christianity  is  so  simple,  that  children  under- 
stand it  in  its  direct  meaning.  Only  men  who 
pretend  to  be  and  to  call  themselves  Ciiristians, 
will  misinterpret  it. 

Leo  Tolstoi. 


A'ot  every  one.  that  said  unto  Me,  Lord.  Lord, 
shall  enter  into  the  Kingdom  of  hearcn;  but  he 
that  doeth  the  zc';7/  of  )ny  Father. 

Matthew,  vii.  21. 


THE  WHY  AND  WHEREFORE  OF 
THIS  BOOK 


ROYAL  DOUKHOBOR  CO^IMISSION  is  at 


present  sitting  at  Nelson,  British  Columbia,  in- 


vestigating the  causes  and  chief  factors  of  the 
trouble  which  has  been  fuming  threateningly 
for  some  time  past  between  the  local  government 
authorities  on  one  side  and  the  Russian  Doukhobor  set- 
tlements on  the  other. 

Recently,  with  the  officials  resorting  to  drastic 
measures  in  their  wrathful  eagerness  to  compel  the 
submission  to  if  not  recognition  of  their  authority  by 
the  Doukhobors  and  the  latters'  quiet  but  adamant  re- 
sistance, the  trouble  assumed  such  ominous  proportions 
that  the  central  authorities  could  no  longer  leave  the 
situation  entirely  in  the  hands  of  the  narrow-minded 
and  over-zealous  local  minions  of  the  law,  whose  only 
arguments  in  bringing  the  obdurate  Doukhobors  to 
reason  consisted  in  handcuf¥s  and  the  lockup.  So  far  as 
that  goes,  the  Doukhobors  have  already  tested  and  tem- 
pered the  steel  of  their  convictions  in  the  fires  of  Gov- 
ernment persecution  in  Russia. 

Before  the  fierce  intensity  of  those  inquisition  fires 
the  reprisals  of  local  Canadian  authorities  dwindled  to 


BV  A.  M.  EVALENKO 


(9) 


—  10  — 


the  mild  impressiveness  of  Fourth  of  July  firecrackers. 
It  was  ridiculous  to  imagine,  of  course,  that  by  such 
petty  means  of  coeroion  could  the  indomitable  spirit  of 
tlie  Doukhobors  ("Spirit-Wrestlers")  be  broken. 

Nevertheless  I  was  set  aghast  at  the  lengths  of  sav- 
age repression  that  can  be  reached  by  infuriated  offi- 
cials, even  in  our  enlightened  times,  and  right  in  our 
midst,  under  the  humane  and  noble  regime  of  the  Cana- 
dian Commonwealth.  The  Russian  Cossacks  are  cruel, 
no  doubt,  brutally  and  blindly  ;  but  somehow  their  atro- 
cities, in  all  their  hair-raising  horror,  inspired  less  sick- 
ening disgust  and  mortification  in  me  than  the  devilish 
ingenuity  of  "humanitarian"  torture  practiced  in  some 
up-to-date  prisons  and  insane  asylums  of  Canada  over 
meek,  defenceless  and  absolutely  non-resisting  follow- 
ers of  Christ. 

But  is  such  a  thing  possible?  Is  this  not  in  reality 
a  distorted  upshoot  of  aroused  passions?  Flights  of 
wrath-inflamed  imagination?  No,  the  facts  related  by 
the  Doukhobors  in  their  simple  and  artless  narrative 
have  been  proven  to  be  just  plain  and  unvarnished 
truth.  Then  how  could  all  this  happen,  and  nobody 
seemed  to  have  heard  or  read  anything  about  it?  In 
these  days  of  glaring  publicity  penetrating  every  nook 
and  cranny  of  public  life? 

The  explanation  is  simple.  I  could  not  have  couched 
it  in  terms  more  admirably  and  forcibly  chosen  than  the 
words  of  Mr.  John  C.  Kenworthy  prefacing  an  old 
publication  about  the  Doukhobors.  (Christian  Mar- 
tyrdom in  Russia,  London,  1897). 


—  li- 


lt will  seem  incredible  to  many  of  ns  that 
the  things  here  recorded  can  by  any  possibility 
be  true,  in  this  the  nineteenth  Christian  cen- 
tury. ...  It  is  true  that  the  Doukhobors  are. 
or  until  recently  have  been,  quite  obscure,  an 
unknown  peasant  sect  from  Russia.  But  why 
have  they  been  obscure?  For  the  same  reason 
that  the  present  life  and  past  history  of  all 
such  people  is  made  obscure;  l)ecause  they  are 
men  of  sincere  religion,  who  esteem  it  their 
duty  to  live  by  those  Christian  jM-inciples 
which  the  most  of  us  profess  with  our  li]-is  and 
entirely  violate  in  our  lives. 

They  arc  a  light  shiiiiiiy  in  darkiirss — in 
darkness  T^'hicli  )noirs  actiz'cly  to  hide  and 
smother  the  light." 

It  so  happened  that  the  Doukhobors  fixed  their 
choice  on  me  as  a  champion  of  their  cause  and  appealed 
to  me  to  come  over  and  plead  their  case  before  the 
Commission.  I  heeded  the  summons  and  betook  me 
to  the  charming  wilds  of  the  Grand  I'ork-  \'alley  in  the 
Kootenay  District.  I  spent  quite  some  time  in  going 
O'ver  all  the  settlements  of  the  Doukliol)! with  their 
remarkable  leader.  Peter  A'erigin.  Later  I  ajipeared  as 
w-itness  before  the  Doukhobor  Inquiry  Commission  at 
Nelson. 

By  that  time  the  chief  cause  of  the  trouble  was  pev- 
fectly  clear  to  me.  The  people  do  imt  understand  the 
Doukhobors  and  the  Doukli  bors  cannot  make  them- 
selves understood  in  the  manner  followed  by  them,  that 


—  12  — 


is  by  merely  going  their  own  way  and  justifying  their 
doctrine  by  living  it,  and  nothing  else.  Most  fortun- 
ately for  the  cause  of  the  Doukhobors  the  investigation 
of  the  Doukhobor  Commission  was  presided  over  by  a 
man  of  deep  human  insight,  sterling  integrity  and  no- 
bility of  heart,  before  whom  neither  the  Doukhobors 
themselves,  nor  their  antagonists,  nor  myself  could 
help  but  bow  in  profound  respect.  If  more  men  of 
the  stamp  of  William  Blakemore  could  be  had  in  our 
public  offices,  this  would  be  a  different  world  for  us  to 
live  in. 

And  even  as  I  was  answering  to  his  questions  on  the 
witness  stand  I  conceived  the  necessity  of  this  book. 
The  following  is  a  fair  sample  how  much  informa- 
tion about  the  epoch  making  drama  now  being  unfolded 
in  British  Columbia  can  be  derived  from  the  daily 
press.  It  iis  an  item  gleaned  on  the  editorial  page  of 
the  hig^hly  respectable  N'ezc  York  Tribune: 

Russian  Socialists,  variously  called  Douk- 
hobors,  Dukabors  and  Duke  Hoboes,  are  try- 
ing to  persuade  the  Manitoban  authorities  to 
release  some  of  their  comrades  from  a  mad- 
house Ijy  going  on  the  asylum  groiunds  and 
stripping  ofif  their  clothes.  The  ctiances  are 
about  ten  to  one  that  they  will  get  themselves 
locked  up  before  they  get  their  fellow  madmen 
released. 

And  this  is  what  the  Doukhobors  had  to  relate  on 
this  subject  and  that  only  in  answer  to  my  direct  ques- 
tioning.  Note  the  tone  of  their  statement. 


—  13  — 


The  Christian  Community  of  Uniirrsal  Brotherhood 
Doiikhobor  Settlements  in  Canada. 

Brilliant,  British  Columbia, 

September  20,  1912. 

Regarding  those  torturerd  to  death: 

'"In  1903  over  forty  men  were  put  into  the 
prison  at  Regina,  men  and  women.  They 
were  held  in  confinement  for  three  months. 
The  "fasting"  Doukhobors  were  beaten  and 
tormented  a  great  deal  for  abstaining  from 
meat  and  for  declining  obedience  to  special 
humiliating  orders  of  the  pri>.:;n  authorities, 
^uch  as  cleaning  out  the  privy,  hauling  water 
instead  of  beasts  of  burden  and  in  other  ways 
making  themselves  objects  of  mockery.  The 
doctors  were  forcibly  injecting  medical  mix- 
tures through  their  mouths,  which  led  tn  excru- 
ciating stomach-pains  and  diarrhea,  rc-^uliiui;  in 
utter  exhaustion  and  feebleness.  All  were 
forcibly  fed  by  meat  soups,  scalding  hot, 
whereby  tongues  and  lips  were  burned  black. 
All  this  bodilv  torture  was  mostly  carried  on 
during  the  night.  As  to  beating,  this  was  done 
in  broad  daylight  as  well  as  at  night  time,  using 
rolling  pins,  lashes;  trampling  underfoot  both 
men  and  women.  The  men  Alcxay  Maka-aycv 
and  Nicholas  Antiphayev  were  -tarved  and  had 
their  arms  twisted  backward^.  They  were  sus- 
pended by  their  feet  with  the  head  stuck  in  a 


—  14  — 


barrel  of  water  until  rendered  unconscious  and 
then  thrown  on  the  ground  as  good  as  dead. 

"In  the  same  year,  1903,  Prokoph  PogojefY 
was  tortured  to  death  in  the  Brandon  Insane 
Asylum  for  his  convictions  in  refusing  all 
cooked  food,  and  taking  naught  but  fruit  and 
vegetables  for  nourishment.  The  authorities 
considered  this  abstention  a  grave  menace, 
which  should  not  be  tolerated  even  by  way  of 
experiments  over  one's  own  self.  So  they 
starved  him  to  death.  Firm  to  the  end,  he  ex- 
pired of  sheer  exhaustion,  whilst  placed  in  a 
bathtub.  He  was  taking  baths  very  frequently 
towards  the  end  and  sustained  his  life  on  grass, 
which  'he  gathered  in  the  courtyard  during  the 
common  exercise  of  the  inmates. 

"In  1904  Alexay  Ponomarefif  was  tortured 
to  death  in  the  prison  of  Prince-Alberta  by 
having  hot  meat  soups  injected  into  his  stom- 
ach through  rubber  tubing.  Ponomarefif  died 
during  one  of  such  operations  with  heart  rend- 
ing crying  and  praying  for  mercy. 

"In  the  same  manner  and  in  the  same  prison 
Alexay  Alexievitch  Ozerofif  was  tortured  to 
death  towards  the  end  of  1910  or  the  first  part 
of  1911,  as  nearly  as  could  be  learned. 

Out  of  six  men  put  into  the  cold  room  at  the 
prison  of  Winnepeg,  Coozma  Novokshonov 
and  Vass'il  Makassayev  were  tortured  to  death 
by  being  chained  to  the  walls,  hands  and  feet 


—  15  — 


stretched  stif¥  and  held  in  this  position  for 
three  days  in  the  midst  of  winter.  Both  have 
swollen  up  beyond  recognition  through  the  cold 
and  expired  in  great  sutifering.  Two  of  the 
others  died  upon  reaching  their  homes." 

This  will  do  for  a  sample. 

The  facts  related  are  in  themselves  awful.  But  hun- 
dredfold more  terrible  is  the  consciousness  that  this 
is  plain  and  naked  truth  and  that  this  could  have  hap- 
pened in  a  most  advanced  Christian  country  in  our 
days. 

The  victims  are  people  whose  sole  fault  is  the  prac- 
tice of  the  Christian  virtues  of  a  pure  worship  of  God, 
communism  of  goods,  and  peace — "non-resistance  to 
evil."  All  these  circumstances  are  attested  in  this  book, 
by  the  direct  and  indirect  evidence  of  men  whose  hon- 
esty of  purpose  and  scrupulous  exactitude  are  shown 
by  the  very  manner  of  their  speaking. 

Surely  the  modern  State  condemns  itself  immedi- 
ately and  completely,  when  it  thus  brings  itself  into 
direct  and  destructive  enmity  with  people  whose  beliefs 
and  lives  are  precisely  calculated  to  promote  the  ends 
which  the  State  so  hypocritically  assumes  to  serve — 
the  ends  of  social  justice  and  well-being. 

This  book  should  be  received  by  us  as  a  record  of 
the  deeds  and  suffering  of  people,  who  are  casting  their 
lives  agaJinst  common  enemy,  the  rule  of  brute  force 
in  society. 

"The  Message  of  the  Doukhobors"  has  been  written 
by  the  Douk'hobors  themselves  at  my  request  when  I 


—  16  — 


realized  during  my  sojourn  with  them,  how  cruelly  they 
are  misunderstood  and  how  perilously  inadequate  in 
these  modern  days  their  own  way  of  spreading  their 
message  would  be — just  by  living  it.  A  popular  Rus- 
sian proverb  runs :  "Before  the  sun  comes  out  the  dew 
may  blind  the  eyes." 

I  feel  that  the  first  mission  of  this  book  is  to  let  the 
iK.'orld  kiicnv  how  the  life  of  truth  is  growing  by  suffer- 
ing in  its  midst. 

A.  M.  Evalenko. 

New  York,  October  5,  1912. 


THE  ME55AGL  OF  JHL 
DOUKHOBOR5 

(Translated  by  Leonard  Lezvery) 
I 

An  A)isu'er  to  the  ivritings  of  unscrupulous  persons, 
Russians  as  ivell  as  English,  zcho  are  meddling  zvitli 
tilings  Zi'hich  arc  out  of  tlicir  line,  by  ivriting  zvhat 
they  ought  not  to  say  and  condemning  that  zvhich  is 
not  for  them  to  criticize. 

Not  that  things  of  this  nature  may  disturb  us  as 
Christians,  as  such  should  not  rejoice  in  praise,  nor 
be  vexed  by  slander.  Because  we  shape  the  coursj 
of  our  earthly  life,  as  far  as  our  reaosn  conceives  and 
our  physical  powers  enable  us,  after  God,  through 
Jesus  Christ,  His  true  Son  and  Heir,  who  proclaimed  : 
"Praised  be  our  Lord  in  Heaven,  Peace  on  earth  and 
Goodwill  to  all  men."  Whose  name  is  recalled,  at 
least  once  every  year,  by  all  nations  alike :  "Christ  has 
arisen."  And  the  answer  thereto  is  this:  "In  all  true 
men  hath  Christ  arisen." 


(17) 


—  18  — 


"Thou  art  Peter,  said  Christ,  and  upon  this  rock  I 
ivill  build  my  church  and  the  gates  of  Hell  shall  not 
prevail  against  it."  Those  were  the  words  of  Christ. 
He  lived  nineteen  centuries  ago  and  preached  by  His 
life  to  all  mankind,  that  the  Kingdom  of  God  might 
be  installed  on  earth. 

In  our  time  a  great  man  had  lived  and  died  as  a 
follower  of  Christ — Lyof  Nicolayevitch  Tolstoi,  who 
unto  his  very  physical  death  extolled  and  practiced 
His  life.  Therefore,  having  set  as  our  example  men 
of  so  great  and  indomitable  a  spirit,  we  should  really 
go  on  undisturbed,  yea,  even  heedless  of  such  trivi- 
alities, as  petty  calumnious  attacks  of  both  those 
Russians  and  the  Englishmen.  In  our  estimation  such 
personalities  are  not  even  worthy  of  being  mentioned 
by  name  in  this  statement  of  ours,  which  is  neither 
intended  for,  nor  issued  on  account  of  them,  but  for 
the  benefit  of  all  those  in  sympathy  with  the  Christ- 
true  hfe  we  are  dwelling  in. 

It  is  a  matter  of  universal  knowledge,  the  suffering 
that  we  have  been  subjected  to,  back  in  Russia;  but 
for  those  unfamiliar  w'ith  our  previous  history,  we 
would  here  briefly  delve  into  our  records  and  also 
outline,  iif  very  broadly,  our  position  in  this  Land  of 
Freedom,  amidst  the  civilized  world. 

When,  l)ack  in  our  home  country  we  refused  to  take 
the  oath  of  allegiance  to  Nicolas  Romanoff,  at  the  same 
time  destroying  by  fire  all  arms  and  weapons  in  our 
possession,  have  given  up  the  use  of  meat,  intoxicat- 
ing liquors  and  smoking  tobacco ;  declared  our  protest 


—  19  — 


ag^ainst  military  service,  according  to  the  doctrine  of 
Christ — \vc  were  subjected  to  rclentlc--  pcr-cculiDns 
and  torture,  were  arrested  and  thrown  inbi  ]iri-.  nis. 

Altogether  about  five  hunch-ed  men  were  am-ted  in 
tlie  two  governments  of  Elizaljethpol  and  Kar-k.  After 
two  years'  confinement  in  jail,  tlicy  were  all  exiled  ; 
two  hundred  men  or  thereabouts  to  Siberia — the 
Yakootsk  Province — where  they  were  ensconced 
amongst  native  tribes  on  the  shores  of  the  river 
X'otora.  three  hun(h-ed  and  thrity-five  miles  distance 
from  Yakootsk.  The  others  were  dispersed  in  the 
Trans-Caucasian  provinces,  no  more  than  two  men  per 
Aoul.  or  a  Tartar  village.  And  the  Doukhol)ors  of  the 
Tiflis  Covernment,  district  of  Akhalcalack,  known  as 
the  Kholodinskis,  were  all  exiled,  men,  women  and 
children,  and  likewise  scattered  ihn «ii^h(>ut  the  (ijv- 
ernment  of  Tiflis,  among-t  i  ieuri^ian-.  Inieretians  and 
Ossetes,  at  the  same  rate  of  two  families  per  Aoul. 

We  will  not  expatiate  here  in  a  detailed  narrative  of 
all  the  sufferings  undergone  by  us.  for  this  will  make 
the  subject  of  a  whole  book,  which  will  go  dc-wn  to 
posterity  as  the  history  of  our  day^.  In  this,  our  gen- 
eral spiritual  revival  Peter  \'av-ilye\  itch  X'crigin  also 
took  part,  who  is  now  wantonly  condemned  bv  men 
ignorant  of  the  ways  of  the  world,  each  according  to 
his  fancy.  At  that  particular  time  he  was  in  exile  at 
Obdorsk,  of  the  Tobolsk  Government,  District  of 
Rerezov,  Siberia.  And  in  connection  with  these  try- 
ing hardships  of  ours  he  has  sent  to  all  of  us  the  fol- 
lowing letter  of  instruction,  headed  as  follows: — 


—  20  — 


"My  Beloved  Brother  in  Our  Lord  Jesus  Christ,  I 
wish  to  discuss  ivith  thee,  n'hcrein  lies  thy  faith.  1 
am  follo'wing  the  law  of  My  Ixird  Jesus  Christ  and  my 
conception  of  it  is  inward  and  not  outward.  When  we 
abide  in  the  Will  of  our  God-Father,  then  God  abides 
lin  us,  too,  and  inspires  our  lives,  and  radiant  light 
descends  onto  our  reason.  Those  wishing  to  fulfill  the 
Will  of  otir  Father  in  Heaven  should  bend  their  hearts 
to  His  command.  God  enjoins  upon  us  "ye  have  been 
paid  for  dearly,  do  ye  not  become  enslaved  of  men. 
And  ye  sliall  know  the  Truth  and  the  Truth  shall  make 
you  free. 

In  starting  upon  this  great  work  of  ours,  we  must  be 
prepared  in  full  consciousness,  that  our  sincerity  is 
liable  to  be  subjected  to  severe  tests.  This  task  of  ours 
may  inflict  upon  us  insults  and  injuries,  suffering,  yea, 
even  death.  We  are  bound  to  contend  with  misunder- 
standing, misinterpretation,  slander;  we  are  to  face  a 
storm — vanity,  pharisaism,  ambitions,  cruel  rulers, 
powers-that-be — all  this  joining  foirces  in  order  to  an- 
nihilate us.  Even  so  Our  Lord  Jesus  Christ  was  dealt 
with.  Whom  we  are  strivling  to  emulate  in  the  meas- 
ure of  our  strength.  But  we  should  not  be  baffled  by 
these  terrors,  our  hope  lies  not  with  men,  but  with  the 
Almighty  God.   If  we  renounce  all  human  assistance, 


—  21  — 


what  then  is  to  tide  us  over,  but  faith  alone,  which  con- 
quers the  world  ? 

And  then  we  shall  not  be  wondering  at  the  dire  trials 
we  went  through,  but  will  rejoice  in  having  been  chosen 
to  share  in  the  suffering  of  our  Lord  Jesus  Christ. 

In  consequence  of  all  this  we  entrust  our  souls  to 
God  and  pin  our  faith  to  the  Saying,  that  whosoever 
relinquisheth  his  house,  or  his  brothers  and  sisters,  his 
parents  or  his  children,  or  his  hoard,  for  the  sake  of  the 
Lord,  he  will  be  rewarded  hundredfold  and  will  inherit 
eternal  life  in  the  Kingdom  of  Heaven.  And  so, 
armed  with  firm  belief  in  the  ultimate  triumph  of 
Truth,  despite  everything  that  may  arise  against  us,  we 
trust  in  the  reason  and  conscience  of  mankind,  and 
above  all,  in  God's  power,  in  which  we  should  take  our 
resort.  The  Christian  is  urged  to  show  obedience  to 
men  and  to  the  laws  of  men,  just  as  if  a  hired  man 
could  pledge  himself  to  take  all  the  orders  of  strange 
men,  as  well,  besides  those  of  his  master.  One  can- 
not serve  two  masters.  A  Christian  is  released  from 
human  powers  by  recognizing  the  power  of  God  alone 
over  himself ;  and  the  law  which  is  revealed  to  him  by 
Our  Lord  Jesus  Christ — he  is  imbued  with  the  con- 
sciousness of  it  within  himself  and  obeys  but  its  com- 
mands. 

The  life  of  man  consists  not  in  satisfying  one's  own 


—  22  — 


desires,  but  the  will  of  God.  A  Christian  may  be  sub- 
jected to  external  violence  and  may  be  deprived  of 
personal  bodily  freedom,  yet  withal  be  free  of  his  pas- 
sions, iriiosoci'cr  coDiiiiittcth  sin  is  the  scn'a)it  of  sin. 
A  Christian  is  resigned  and  meek,  does  not  contradict 
anybody,  nor  attack  anybody,  uses  no  coercion  against 
anybody,  but  on  the  contrary,  endures  violence  un- 
flinchingly and  thereby  vanquishes  evil. 

P.  V.  Verigin. 

This  instruction  may  be  said  to  be  embodying  the 
Divine  Spirit,  which  manifested  itself  in  Jesus  Christ 
as  the  Son  of  Our  Lord.  All  those  who  were  due  to 
come  up  for  military  comscription  tried  to  learn  it  by 
heart,  in  order  with  its  aid  to  subdue  the  passions, 
w'hich  might  be  aroused  in  the  stress  of  one's  trial. 
And  Peter  Vassilyevich,  he  enjoined  upon  us,  that  who- 
ever was  sincere  in  regard  to  this,  should  have  this  light 
penetrate  and  permeate  his  reason  and  to  keep  the  same 
not  in  mind  only  but  deep  lin  one's  heart,  to  be  able  to 
Avithstand  all  tests.  This  refusal  on  our  part  to  take  the 
oath  of  allegiance  and  to  submit  to  military  conscrip- 
tion was  the  original  cause  of  our  migration  here,  to 
Canada,  as  the  Land  of  Freedom.  Peter  Vassilyevich 
addressed  a  letter  to  the  Empress  Alexandra  Theo- 
dorovna  Romanov,  in  consequence  whereof  we  have 
been  released  for  migration  here.  Here  below  follows 
the  said  letter,  word  for  word  : — 


—  23  — 


"May  God  Alm'ujiity  preserve  thy  soul  in  this  life  as 
li'cll  as  ill  the  future  atje,  sister  Ale.va)idra.  I  am  a 
servant  of  our  Lord  Jesus  Christ,  dieelliug  in  the  testi- 
mony and  (/lad  tidings  of  His  Truth.  Have  been  in 
exile  since  1886,  and  Iiail  from  tlie  Trans-Caucasia)i 
Doukliobor  settlement.  The  ivord  "Doukhobor" 
should  be  understood  in  this  sense,  that  tir  profess  God 
in  the  spirit  and  leith  our  soul.  {.See — the  Gospel;  the 
meeting  of  Christ  leith  the  .S'ainaritaJi  leoman  at  the 
Ti'ell.)  I  beseech  tJiec,  sister  in  Christ  .  lle.randra,  pray 
th\  husband  Xicolas  to  spare  the  Christians  in  tht 
Caucasus  from  persecutions.  It  is  to  thee  I  appeal,  be- 
cause I  think  thy  heart  is  )nore  turned  towards  God. 
And  in  those  places  women  and  children  are  now  suf- 
fering the  hardest.  Hundreds  of  jnen,  husbands  and 
parents,  are  confined  in  jails,  while  thousands  of  fami- 
lies are  dispersed  among  the  native  mountain  villages 
where  the  poj^ulation  is  incited  by  the  authorities  to 
treat  the  Douchobors  roughly,  and  this  tells  especially 
cruelly  upon  the  Christian  women!  And  lately  they 
started  imprisoning  7eomen  and  children  as  well.  Our 
guilt  lies  in  our  endeai'oring  to  Ifecome  Christians  as 
best  zve  can;  possibly  xee  fall  short  of  true  conception 
in  some  of  our  actions.  Thou  art  probably  acquainted 
with  the  teacliing  of  I  'egetarianisni.  J!'e  are  folloieers 
of  these  humanitarian  7'iezes.  Lately  lee  ga:'e  uf^  using 
flesli  as  food,  to  drink  z^'ine  and  Jiave  forsaken  7)iucli  of 
that  Zi'hich  is  conducive  to  loose  living  and  befogs  the 
radiance  of  Juiman  soul.  .  Ind  since  we  do  not  kill  ani- 
mals, we  in  no  case  regard  it  as  possible  to  deprive  men 


—  24  — 


of  life.  If  ive  ivcrc  to  deliberately  kill  an  ordinary 
man,  be  he  a  robber  even,  we  zvould  feel  like  resolving 
to  assassinate  Christ. 

And  therein  lies  the  chief  cause  of  the  trouble. 
The  State  requires  our  brethren  to  be  trained  in  the 
use  of  firearms,  in  order  to  become  proficient  in  man- 
slaughter. Christians  unll  not  consent  to  this.  They 
are  put  into  prisons,  beaten  and  starved;  ivhile  their 
sisters  and  mothers  are  savagely  outraged,  frequently 
with  profane  raillery:  "And  zvhere  is  your  God, 
Why  does  he  not  help  you?"  {Our  Lord  is  in  Heaven 
and  on  earth,  and  fulfills  His  ivill.  See  Psalms  of 
David  113  and  114.) 

And  this  is  all  the  more  painful  because  it  is  all  per- 
petrated in  a  Christian  country.  Our  community  in 
the  Caucasus  consists  of  about  tiventy  thousand  souls. 
Can  it  be  possible  that  such  a  handful  of  people  could 
injure  the  organism  of  the  State,  if  soldiers  ivere  not 
recruited  from  among  them?  Although  soldiers  ARE 
recruited  now,  but  uselessly.  Thirty  men  are  held  in 
the  fortress  of  Ekatherinograd  in  the  penal  battalion, 
where  the  authorities  are  only  tormenting  themselves 
by  torturing  them.  We  regard  man  as  the  temple  of 
the  living  God  and  will  on  no  account  prepare  our- 
selves for  killing  him,  though  for  this  zve  ourselves 
were  to  be  threatened  by  death.  The  best  xvay  of  deal- 
ing with  us  zvould  be  to  let  us  settle  in  some  little 
corner  of  the  country,  where  zve  might  dzvell  in  peace, 
engaged  in  pursuit  of  our  toil.  We  zvill  discharge  all 
the  State  obligations  in  the  form  of  taxes,  only  we  can- 


—  25  — 


not  serve  as  soldiers.  Should  the  Government  deem  it 
impossible  to  consent  to  this,  then  let  them  give  us  the 
freedom  to  migrate  into  one  of  the  foreign  countries, 
ll'e  would  willingly  go  to  England,  or  the  most  coii- 
venient  resort  for  us  would  be  America,  i^'hcre  zve 
have  a  multitude  of  brethren  in  our  Lord  Jesus  Christ. 
From  the  fullness  of  my  heart  I  pray  the  Lord  for 
the  welfare  of  thy  fa)nily — Christ's  servant  Peter 
{Irving  in  e.vilc  in  the  Governmoit  of  Tobolsk.) 

The  ( iovernment  did  not  consent  to  our  first  sugges- 
tion but  released  us  to  forsake  the  country.  \\'here- 
upon,  with  (iod's  blessing  and  the  assistance  of  good 
men  like  Lvov  Xicolayevitch  Tolstoi,  Madimyr  and 
Anne  Chertkovs,  Demetri  Alexandrovitch  Hilkov,  and 
others,  we  started  our  migration  to  Canada.  \\'hat 
with  the  great  distance  we  had  to  travel  to  our  new 
abode  and  the  utter  and  wholesale  plundering  of  our 
earthly  goods  by  the  Russian  government  authorities 
prior  to  our  leaving  the  country,  we  were  not  even  in 
a  position  to  pay  for  our  transportation  to  Canada. 
But  here,  too>,  good  men  came  to  our  succour,  not  only 
Russians,  but  Englishmen  as  well. 

Upon  migrating  here,  to  Saskatchevan,  Canada,  we 
lived  here  for  three  years  without  claiming  the  land. 
We  did  not  accept  the  land  because  we  could  not  get 
the  substance  of  the  fundamental  law  and  order  of 
this  country.  Some  men  declared  that  full  liberty 
reigns  supreme  here,  others  asserted  that  here,  as  in 
Russia,  as  soon  as  the  Doukhobors  would  accept  their 
titles  to  the  land  alotted  to  them,  they  would  have  to 


—  26  — 


swear  allegiance  to  King  Edward  as  well.  And  to  sub- 
mit to  all  demands  imposed  by  his  government. 

In  view  of  all  this,  fearful  least  they  should  once 
agahi  entaglc  themselves  with  government  bodies,  the 
majority  of  uur  brethren  and  sisters  set  free  all  the 
cattle  in  their  possession  and  set  forth  at  random,  at 
the  mercy  of  Providence,  to  instil  new  life  into  the 
teachings  of  Christ  and  to  preach  annunciation,  peace, 
fraternity,  equality  and  liberty  to  mankind.  Liberty — 
not  as  license  to  do  evil  things,  but  in  the  sense  of  one's 
own  liberation  from  sin,  that  there  should  be  no  more 
sanguinary  wars,  where  human  Ijeings  are  destroyed 
the  same  as  locusts.  And  that  men  should  under- 
stand that  they  are  all  children  of  one  heather,  and 
should  live  among  themselves  like  brothers  in  Christ. 
And  that  men  shuuld  give  up  eating  flesh,  as  a  diet  im- 
proper for  men.  Smoking  tobacco  is  likewise  alien  to 
human  nature,  for  even  all  animals  shun  this  pernici- 
ous weed,  and  its  only  use  lies  in  the  treatment  of  cer- 
tain itching,  scurfy  sores,  or  rashes,  which  are  healed 
by  this  poison,  tobacco.  Likewise  it  is  utterly  unnec- 
essary for  men  to  imbide  intoxicating  licjuors,  because 
they  lead  directly  to  lust  and  perverse  living. 

Many  of  the  English  people  sym]iathised  with  their 
mission,  while  otiicrs  scoffed.  And  tlie  (lovernment 
had  great  troul.ile  in  bringing  them  back  to  their  settle- 
ments. The  troul)lc  was  due  to  the  fact  that  the  cru- 
saders refused  to  go  back  to  the  place  they  set  forth 
from.  l)Ut  were  l)ent  on  |)ressing  onward,  regardless  of 
all  obstacles  and  dangers  and  even  fearless  of  death. 


Whereupon  the  government  officials  adopted  measures 
of  violence,  trampling  them  under  the  hoofs  of  horses, 
rapping  them  on  the  hands  with  hammers,  whenever 
they  gripped  hold  of  anything,  scpieezing  their  bodies 
by  means  of  iron  tongs  and  by  such  drastic  measures 
crowding  them  into  railroad  cars  in  order  to  ship  them 
back  to  their  settlements. 

It  cannot  be  said,  tliat  the  (iovernment  was  harming 
them  deliberately,  for  the  time  was  well  on  towards 
winter  and  frosts  were  setting  in  already,  while  all 
of  them  were  insufficientlv  clad  and  many  were  quite 
barefooted.  And  most  naturally  they  would  be  catch- 
ing their  death  of  cold>.  and  fuid  their  graves  any- 
where and  anyhow.  In  this  respect  the  government 
can  be  said  to  have  acted  humanely.  But  they  did  not 
follow  up  this  act  of  humanitv  in  anv  consistent  action, 
as  will  be  explained  hi  the  following. 

\\'hen  tinally  Peter  \'assilyevitch  came  to  us  from 
his  .Siberian  exile — this  was  on  December  24.  1902 — 
the  first  convention  of  the  Doukhobor  Communities 
took  place,  in  April,  1903,  two  delegates  attending 
from  each  settlement.  The  ol)iect  of  this  conference 
was  the  discussion  of  the  land  (|uestion.  Two  (lo\'ern- 
ment  land-agent>  were  invited  to  a'^sist  in  the  discus- 
sion, and  we  asked  them  to  elucidate  for  us  the  law  and 
■order  of  this  country,  but  all  thc\-  could  do  for  us  was 
to  explain  the  form.alities  connected  with  the  allot- 
ment of  land  to  settlers,  nanieh-  lh;it  anv  man,  from 
the  age  of  eighteen  and  up  to  consi(ler;d)le  old  age,  can 
be  allotted  a  homestead — lf)0  acres.    The  applicant 


—  28  — 


should  register  liis  full  name  and  surname  on  a  special 
form  issued  for  this  purpose  by  the  Government,  pay 
the  fee  of  ten  dollars  and  that  was  the  end  of  it.  The 
ten  dollars  is  charged  for  surveying. 

The  land  was  accordingly  accepted  on  the  above 
understanding,  over  two  thousand  homesteads  in  all. 
And  we  bent  to  our  task  as  one  man,  clearing  the  waste 
land,  ploughing  it  and  sowing  grain.  In  the  meaur- 
while  Peter  Vassilyevitch  made  the  acquaintance  of 
the  official  who  held  charge  of  the  post  of  Governor, 
Spears  by  name,  with  whom  the  question  of  allegiance 
was  taken  up.  The  official  explained  that  all  the  in- 
habitants oi  this  land  assume  allegiance,  but  that  this 
is  not  obligatory.  If  you  do  not  wish  to,  you  don't 
have  to  do  it.  And  furthermore,  all  the  immigrants  to 
this  country  are  anxious  about  being  adopted  as 
citizens,  for  the  reason  that  after  assuming  allegiance 
the  land  becomes  their  property  and  they  become  en- 
titled to  a  vote  in  the  elections  of  new  administrations 
and  other  affairs  of  this  nature. 

Spears  believed  naturally  that  his  explanations  would 
tend  to  make  us  anxious,  too,  to  become  subjects.  But, 
when  after  three  years'  possession  of  the  land,  the  pro- 
vision of  the  law  about  assuming  political  allegiance 
was  raised  before  us,  all  of  us  rejected  this  demand. 
In  the  course  of  these  three  years  we  built  up  fifty 
large  Russian  settlements,  with  substantial  houses, 
barns  and  stables,  and  have  tilled  a  considerable 
expanse  of  land.  Formerly  we  used  to  buy  our  grain, 
now  we  sell  it  in  great  quantities. 


—  29  — 


Accordingly,  when  the  official  arrived  in  our  midst, 
who  was  commissioned  tO'  distribute  among  the 
Doukhobors  the  legal  forms  for  swearing  allegiance, 
every  one  of  the  said  settlements  refused  to  accept 
these  forms  from  his  hands.  The  official  then  left  in 
each  of  the  settlements  three  legal  forms  and  a  Gov- 
ernment circular  declaration  and  departed.  Follow- 
ing is  the  text  of  the  Government  declaration : — 
(translated  from  the  Russian.) 

"The  Government  is  pleased  to  observe  that  some 
of  the  Doukhobors  are  tilling  their  own  soil  and 
have  become,  or  are  becoming  Canadian  citizens 
and  British  subjects.  But  at  the  same  time  the 
Government  greatly  regrets  to  perceive  the  majority 
of  the  Doukhobors,  after  seven  years"  residence  in 
Canada,  still  continuing  to  till  their  land  commu- 
nally and  declining  to  acquire  the  citizenship  of 
this  country.  They  have  left  large  tracts  of  land, 
which  the  Government  let  them  reserve  for  them- 
selves, without  tilling  or  cultivating  anything.  The 
law  ordains,  that  the  settler  should  he  tilling  his 
own  land,  otherwise  he  is  Iial)Ie  to  forfeit  his  re- 
servation. Men  born  outside  of  the  Doukhobor 
persuasion  demand  that  the  Doukhobors  should  not 
be  allowed  to  go  on  holding  their  land  without 
cultivating  the  same  and  without  adopting  the 
citizenship  of  the  country. 

"The  Government  of  Canada  represents  the  ma- 
jority of  the  Canadian  people  and  if  the  majority 
of  the  people  prescribe  that  the  Doukhobors  should 


—  30  — 


not  be  allowed  to  retain  in  their  possession  the 
land  which  is  left  witliout  cultivation,  then  the 
Government  is  in  dut>-  l)uinul  to  obey,  and  must 
cancel  the  reservations  for  hmnesteads  improperly 
held  present  owners,  in  order  that  the  same 
could  be  reserxed  for  other  penple,  who  might 
claim  possession  in  accordance  with  the  law.  Only 
those  Doukhobor  claims  will  remain  \alid  in  the 
eyes  of  the  law,  where  the  land  is  owned  by  a 
man,  either  li\ing  on  his  farm,  or  in  a  village  re- 
m(i\-e<l  no  further  than  three  miles  from  the  said 
tract  of  land,  and  who  cultivates  this  land  for 
himself,  and  who  either  already  adopted  Canadian 
citizenship,  or  intends  to  do  so.  .\ny  man  living 
in  a  \illage  and  tilling  his  farm  more  than  three 
miles  distant  from  the  place  of  his  residence,  will 
haw  Ills  title  guaranteed  for  the  period  of  six 
niMmli^,  with  the  \iew  of  enabling  him  to  build 
and  settle  on  his  farm.  In  default  of  his  building 
a  farmhouse  for  his  individual  dwelling  and  mov- 
ing to  his  own  farm  within  the  space  of  time 
allowed,  his  title  will  be  cancelled. 

"Although  it  is  desiraljle  for  the  Government  that 
each  man  shoidd  till  his  own  soil  and  become  a 
citizen  .of  the  country,  it  is  far,  hnwever,  from  any 
intentions  of  theirs  to  compel  the  Doukliobors  in 
one  way  or  another.  The  (iovernment  will  protect 
them,  as  heretofore,  in  their  lil)ert>-  and  in  unham- 
pered religious  worship,  but  it  cannot  any  longer 
extend  to  them  stich  jirixileges  in  landownership, 
as  are  ne\er  granted  t(}  other  persons.    In  the  case 


—  31  — 


of  the  land,  occupied  by  a  village  settlement,  or  a 
part  thereof,  being  claimed  for  settlement  by  an- 
other party,  such  occupied  huul  or  part  thereof 
woukl  be  withhckl  from  isuch  party,  so  that  the 
households  of  the  Doukhobors  could  be  safeguarded 
by  the  Government. 

"Henceforward  the  titles  belonging  to  members 
of  the  community  for  land  reservations  situated  in 
the  vicinity  of  the  various  village  settlements,  allotted 
to  the  settlers  at  the  rate  of  fifteen  acres  per  soul 
and  the  lots  having  been  sur\eyed  in  such  a  manner 
as  to  comprise  as  nuich  as  possiljle  of  communal 
plough-land  in  one  tract,  will  be  invalidated  and 
all  such  comnninal  land  will  be  witheld  in  the 
hands  of  the  Go\ernment,  for  the  protection  of 
the  interests  of  the  Doukhobor  community,  so  long 
as  the  Governnicnt  will  see  lit  to  hold  it.  All  the 
titles  issued  in  the  names  of  duumunal  Doukhobors 
will  be  invalid.  All  those  Doukhobors,  from  whom 
their  titles  are  to  be  withdrawn,  will  be  allowed  to 
claim  afresh  all  and  any  unoccupied  farmlands  within 
three  months'  time  from  receipt  of  this  declaration. 
Farms  will  be  established  in  their  possession  im- 
mediately upon  application  and  no  charges  made 
for  the  second  time.  -Ml  those  Doukhobors  who 
will  register  their  claims  for  farms  within  three 
months,  either  with  the  Commission,  which  will 
visit  your  settlements,  or  through  the  Government 
Agent,  must  state  whether  they  have  decided  living 
on  their  farms,  or  in  the  village,  and  must  at  the 


—  32  — 


same  time  declare  tlieir  intention  to  become  British 
subjects.  If  the  hind  in  question  be  located  within 
three  miles  from  the  village  where  such  claimants 
have  chosen  their  residence,  then  they  will  be  enti- 
tled to  the  ownership  of  the  farmland,  to  cultivate 
the  same  for  any  produce  required,  while  living  in 
the  ^■illage.  But  should  the  farmland  be  located 
at  a  distance  greater  than  three  miles  from  the 
precincts  of  the  village,  then  they  must  live  on  their 
farm  and  furthermore  should  take  up  their  residence 
there  within  six  months  froni  the  date  of  the 
registration  of  their  respective  claims.  Claims  will 
be  invalid,  if  any  one  desirous  of  retaining  his 
land  and  registering  his  claim  for  a  new  farm  will 
not  comply  with  the  above  requirements  of  the 
law.  Should  any  communal  tilth  be  found  under 
cultixation  on  any  of  the  farmland  claimed  by  any 
person  in  accordance  with  the  above  requirements, 
such  tilth  is  to  remain  in  communal  exploitation  in 
the  course  of  the  year  1907,  whereupon  the  land 
will  become  absolute  property  of  the  title-holder.'' 

In  con'sequence  of  this  a  convention  was  called  to 
discuss  the  situation,  two  delegates  from  each  Village. 
At  that  particular  time  Peter  Vassilyevitch  was  absent 
on  a  trip  to  Russia.  It  was  resolved  at  the  convention 
to  dispatch  a  deputation  of  three  on  behalf  of  the 
entire  community  to  the  Premier  of  Canada  and  the 
Mira'ster  of  the  Interior  in  order  to  explain  our  utter 
beliefs  and  coii'victions  to  them  in  a  facc-to-face  talk. 
A  written  statement  to  the  same  effect  was  also  issued, 


—  33  — 


which  was  translated  into  English,  and  was  handed  to 
the  Premier,  the  Minister  of  the  Interior  and  published 
in  three  English  newspapers  for  the  people  at  large. 
The  letter  is  here  quoted  verbatim  : 

The  Christian  Community  of  Universal  Brother- 
hood.   The  Doukhobors  in  Canada. 

APPEAL  to  the  Government  and  the  People  of 
Canada. 

"On  January  28.  1907,  our  villages  were 
visited  by  John  IMacDougal  who  was  com- 
mandered  by  the  Government  to  declare  to  all 
the  Doukhobors  that  the  land  accepted  and 
owned  by  them  for  three  years  was  not  consid- 
ered theirs  any  longer,  but  was  reclaimed  by  the 
crown;  he  left  some  special  circular  state- 
ments in  each  village,  wherein  the  Doukhobors 
are  given  the  reasons  for  taking  their  land 
away  from  them.  Although  there  was  nothing 
substantial  in  these  statements  in  the  way  of 
explanation,  but  John  IMacDougal  summarily 
declared :  I  will  be  passing  here  again  in  three 
months'  time  and  the  land  will  be  redistributed 
on  new  terms  altogether,  viz. :  1.  Those  of  the 
Doukhobors  who  will  declare  their  intention 
to  swear  allegiance  to  Great  Britain,  will  be 
granted  160  acres  per  adult.  2.  Those  de- 
clining to  swear  allegiance  to  Great  Britain, 
and  to  relinquish  their  convictions  and  cultiva- 
tion of  the  soil  upon  the  communal  order,  will 


—  34  — 


be  cut  down  to  a  reservation  of  15  acres  for 
each  person.  The  whole  remainder  of  the 
land  will  be  declared  vacant,  free  to  anj-body 
to  take  possession  of  for  the  asking.'  The  cir- 
cular goes  on  to  say:  "The  Government  of 
Canada  represents  the  majority  of  the  Cana- 
dian people  and  if  the  majority  of  the  people 
prescribe  that  the  Doukhobors  should  not  be 
allowed  toi  retain  in  their  possession  the  land 
which  is  not  cultivated  by  them,  then  the  Gov- 
ernment is  in  dutv  Ijound  to  obey  and  must 
cancel  the  reservations  in  order  that  the  same 
might  be  turned  over  to  other  people  who 
would  claim  possession  in  accordance  with  the 
law. 

"The  principal  cause  of  the  troulile  in  the 
oi)inions  of  the  ( iovcrnment  and  the  majority 
of  the  people,  according  to  the  statements  by 
Jo'hn  MacDougal,  lies  in  our  faihng  to  cuhi- 
vate  our  land.  Altliough  we  are  inchned  to 
doubt  that  he  represents  the  authority  of  the 
Government,  still  we  are  anxious  to  give  cor- 
rect information  on  this  subject  both  to  the 
Government  authorities  and  to  the  people  at 
large.  As  regards  the  statement  in  the  printed 
circular  that  we  do  not  till  our  land,  this  is 
utterly  without  foundation  and  the  unfairness 
of  this  allegation  can  be  confirmed  by  the  Com- 
missiion,  wliich  visited  our  settlements  last  year 
and  surveyed  all  the  tilth  and  stated  in  its 


—  35  — 


findings  that  we  have  more  land  under  cultiva- 
tion, in  proportion  t-j  the  total  number  of  the 
homesteads,  than  is  the  requisite  in  accordance 
with  the  provisions  of  your  law. 

"Another  thing-  which  can  bear  obvious  testi- 
mony to  the  fact  that  we  are  tilling  our  land  is 
our  output  of  grain  on  the  market.  This  year 
the  sales  of  our  communitv  aggregated  250,000 
bushels  of  wheat.  500,000  bushels  of  oats  and 
with  jdenty  to  spare  for  our  own  needs  for  the 
sunnner  and  next  winter.  If  we  do  not  culti- 
vate our  land,  where  does  all  this  grain  come 
from  then  ? 

"And  furthermore  we  will  venture  to  de- 
clare to  the  ( lox'ernmcnt  and  to  the  jicople  of 
Canada,  that  as  agidculturists,  we  i)rcfer  this 
occupation  to  all  the  others,  considering  it  the 
most  proper,  honest,  lawful  ami  fundamental 
work  of  our  life.  And  as  far  as  ])iTssible,  we 
have  always  endeavored  and  always  will  de- 
vote all  our  strength  and  abilities  to  the  till- 
ing of  the  land. 

"When  we  first  came  here,  in  this  countrv  of 
yours,  having  neither  hordes,  nor  oxen,  our 
women  used  to  hitch  thenivch  es  to  the  i)lows 
and  till  the  land.  We  l^elieve  this  is  still  fresh 
in  your  memories,  for  there  was  nnich  gossip 
about  it  even  in  the  paix'rs.  A\'c  will  admit, 
looking  from  the  outside  this  nn'ght  strike  peo- 
ple as  funny;  but  for  us  there  was  no  way  out 


—  36  — 


of  its  since,  at  the  same  time,  we  considered 
this  work  honest  and  lawful.  And  stop  ye  and 
think — not  men  only  but  women  as  well ! 
Were  there  no  sincere  devotion  to  the  agricul- 
tural work,  is  there  a  woman  that  could  be  in- 
duced to  hitch  herself  to  a  plow?  This  kind 
of  work  was  not  meant  for  human  beings,  and 
more  particularly  for  women.  All  this  we 
understand  perfectly  well,  but  as  stated  before, 
we  had  no  alternative  at  that  time.  And  our 
eagerness  to  the  toil  of  the  land  urged  us  to 
do  it.  And  if  any  reports  to  the  contrary  will 
be  made  instrumental  in  forcing  us  off  our 
land,  this  will  be  unlawful  and  unhuman. 

"True  lit  is,  the  people  in  our  vicinity — not 
those  engaged  in  agriculture,  but  petty  trades- 
people of  the  township  of  Yorkton,  of  whom 
Beekyanen  and  Makenzie  could  be  mentioned, 
regard  our  existence  with  hatred  and  are 
surely  trying  hard  by  all  means  in  their  power 
to  undermine  it  as  well  as  to  instill  this  hatred 
in  others.  But  any  man  of  plaiin  common 
sense  and  unbiassed  in  this  matter,  who  is  not 
personally  familiar  with  our  life,  should  not 
place  his  faith  in  their  statements.  For  such 
beliefs  cannot  be  inspired  otherw'ise  than 
throiugh  an  evil  spirit,  which  abhors  the  idea 
of  reunion  and  close  community  of  people, 
regardless  of  the  fact,  that  therein  lies  the  law 
of  God  and  the  doctrine  of  Christ. 


—  37  — 


"Is  it  not  acknowledged  by  all  that  Christ 
summoned  and  is  summoning  in  his  teaching 
all  men  to  such  reunion,  as  children  of  one 
Father?  And  this  manner  of  life  was  car- 
ried in  effect  in  Christ's  time,  as  recorded  in 
the  New  Testament,  nineteen  centuries  since. 
In  those  days  men  who  professed  their  faith 
in  the  teaching  of  Christ,  showed  this  faith  in 
their  actions,  not  in  words  only ;  their  property 
and  hoards  they  brought  toi  the  Apostles  and 
called  them  the  common  wealth.  On  this  very 
and  sole  basis  our  communal  life  here  is 
arranged. 

"And  it  is  about  time  men  admittedly  pro- 
fessing the  doctrine  of  Christ  should  come  to 
this  manner  of  life.  But  so  far  from  coming 
to  it,  they  are  trying  their  hardest  to  break  it 
up  among  other  men ;  and  what  defence  can 
these  men  plead  before  that  very  Christ  on  the 
day  of  His  second  advent?  And  what  living 
man  can  assert  on  his  positive  knowledge  that 
that  day  is  not  near  as  yet?  For  all  we  mor- 
tals know,  that  that  day  may  not  be  far  distant, 
yet  men  still  goi  on  living  in  carelessness ;  like, 
for  instance  the  tradesmen  afore  mentioned, 
are  they  consciously  expecting  that  day  or  are 
they  bent  on  hoarding  up  wealth  by  any  truth, 
hook  or  crook? 

"And  what  is  more,  when  the  Doukhobors 
had  to  come  to  them  for  every  little  thing  they 


—  38  — 


were  in  need  of,  then  the  Doukhobors  were 
all  rig-ht,  and  good  fellows,  but  now  that  they 
have  built  their  own  stores  for  themselves  and 
are  ordering  all  their  supplies,  as  far  as  possi- 
ble, from  wholesale  houses  or  even  from  the 
factories  direct,  now  the  Doukhobors  became 
very  bad  men.  And  these  untruthful  men  are 
now  longing  and  even  fighting  for  having  the 
land  being  taken  away  from  the  Doukhobors. 
As  if  that  would  ease  their  feelings  any.  But 
we  sincerely  hope  that  the  majority  of  people 
with  the  Government  on  their  side  will  not 
stand  for  that.  And  will  consider  that  the 
earth,  this  wonderful  creation  of  the  Lord, 
was  created  for  mankind  and  all  the  beings 
dwelling  on  it.  The  earth  is  our  common 
mother ;  it  nourishes  us,  shelters  us,  brings  us 
joy  and  the  warmth  of  love  from  the  moment 
of  otir  birth  and  until  we  repose  in  eternal 
sleep  on  its  maternal  bosom. 

"So  long  as  men  have  not  arrived  at  a  com- 
mon understanding  that  the  earth  can  be  lived 
on  and  utilized  without  any  divisions  or  boun- 
daries, they  found  it  most  convenient  to  divide 
it  up  in  lots  and  allot,  let  us  say,  160  acres  per 
each  adult.  To  some  extent,  this  is  just  and 
lawful.  But  should  the  population  multiply  so 
that  there  would  not  be  enoug-h  land  to  go 
around,  then  a  redistribution  would  be  neces- 
sary, and  maybe  linstead  of  160  acres,  a  body 


—  39  — 


would  be  entitled  to  but  100  acres;  this,  too, 
would  be  just  and  lawful.  But  in  our  time, 
Canada  abounds  in  vast  expanses  of  waste 
land,  yet  of  two  neighbors  one  Avould  occupy 
160  acres,  another  but  15  acres.  Would  this, 
too,  be  just  and  lawful? 

"John  ^MacDougal,  he  assured  us  that  the 
Government  would  protect  us,  as  stated  in  the 
printed  circular.  'The  Government  will  pro- 
tect them,  as  heretofore,  in  their  liberty  and  in 
the  unhampered  practice  of  their  religion.'  But 
he  added  definitely :  "it  is  necessary  to  take  the 
oath  of  allegiance.'  We  asked  John  !MacDou- 
gal  to  explain,  if  he  believed  in  Christ,  and  he 
said,  he  did.  Then  we  asked  him  again :  'do 
you  know  the  teaching  of  Christ?"  He  said, 
'yes,  I  do.'  'Does  Christ  forbid  in  his  teaching 
to  swear,  that  is  to  utter  oaths?"  and  he  said 
'no.  He  does  not.'  Then  we  told  him,  through 
the  interpreter,  'tell  him,  he  does  not  know  the 
teaching  of  Christ.'  He  became  plainly  dis- 
concerted at  that,  and  said,  with  the  color  ris- 
ing in  his  face:  'it  is  said  in  the  Gospel:'  Yea, 
yea;  nay,  nay,  for  ivhatsoever  is  more  than 
these  cometh  of  evil.'  So  we  said :  'On  the 
strength  of  this  only  we  cannot  give  any  oaths. 
And  furthermore,  if  as  stated  in  your  paper, 
the  Government  of  the  people  is  intent  on  pro- 
tecting us  in  the  unhampered  practice  of  our 
religion;  well  our  religion  consists  in  Hving 


—  40  — 


according  to  the  teaching  oi  Christ,  pure  and 
simple.  We  cannot  understand  faith  in  any 
other  way.  To  beHeve  and  esteem  Christ  as  the 
Son  of  God,  and  yet  to  Hve  and  act  in  opposi- 
tion to  His  teaching,  question  is,  what  sort  of 
a  faith  is  that?' 

'"To  end  this  conversation,  MacDougal  ex- 
pressed himself  as  follows  :  T  don't  know  any- 
thing, I  will  leave  you  these  circulars  and  you 
will  find  everything  explained  in  them  ;  you  are 
given  the  choice  of  two  alternatives  there  and 
you  may  do  as  you  please  about  it.'  And  he  put 
in  again,  that  the  majority  of  the  people  de- 
manded it.  If  what  he  said  is  true,  then  either 
the  people  do  not  understand  what  we  mean 
and  fail  to  get  the  substance  of  our  posiition  as 
regards  our  religion;  or  else,  we  cannot  under- 
stand what  the  people's  position  is  in  this  mat- 
ter. 

"If  the  land  is  taken  away  from  us  because 
we  neglect  cultivating  the  same,  then  we  have 
dispensed  with  this  accusation  in  the  foregoing. 
And  if  the  land  is  taken  away  from  us  because 
we  decline  to  take  the  oath  of  allegiance,  we 
will  say  that  this  question  was  conisdered  set- 
tled by  us  even  as  we  were  forsaking  Russia 
to  migrate  linto  this  country.  We  pray  that 
these  words  of  ours  should  not  be  taken  for 
rudeness,  but  in  the  spirit  of  brotherly  expla- 
nation.   Is  it  possible  that  you  should  not  be 


—  41  — 


aware  of  the  cause  of  all  the  complications  be- 
tween the  Russian  Government  and  ourselves  ? 
And  why  it  was  we  forsook  our  native  land 
and  took  our  abode  with  you  in  Canada? 
There  was  no  other  reason,  but  that  we  de- 
clined to  swear  allegiance  to  Nicolas  Alex- 
androvitch.  We  had  our  grounds  for  this  re- 
fusal, and  have  still — Christ  forbids  to  swear. 
And  we  believe  in  Christ.  The  Russian  Gov- 
ernment ignored  the  teaching  of  Christ  alto- 
gether and  treated  us  very  cruelly.  We  will 
not  go  into  details  of  their  cruelties ;  suffice  it 
to  say  that  at  the  very  least  two  hundred  of  our 
brethren  found  their  untimely  graves  in  these 
events.  Whereupon  we  prevailed  upon  the 
Russian  Government  to  let  us  go. 

"And  if  now  it  is  to  be  the  Canadian  Govern- 
ment and  their  people  to  bethink  themselves  of 
raising  this  issue  and  forcing  it  by  driving  us 
off  the  land,  it  will  be  the  same  thing  as  if  one 
ox,  after  being  skinned  once,  were  to  be 
skinned  again,  this  time  by  other  men.  But 
will  not  these  latter  stop  and  look,  that  the  ox 
had  been  skinned  already  and  that  a  new  hide 
has  not  grown  yet?  And  if  the  land  is  taken 
away  from  us,  even  not  all  of  it,  this  speaks 
louder  than  words  that  the  word  of  Christ  is  in 
reality  disregarded  here,  as  well.  And  what- 
ever is  heard  of  it,  is  but  in  pretty  words.  And 
as  for  ourselves,  this  means  that  we  have  to 


—  42  — 


brace  ourselves  to  face  the  same  trials,  which 
we  underwem  in  Russia  for  this  very  same 
cause. 

'in  all  sincerity  we  say,  that  all  oi  us  are 
deeply  grateful  to  the  (iovcrnment  and  to  the 
entire  people  of  Canada  for  having  extended 
their  hospitality  to  us,  and  made  us  exempt 
from  certain  recjuirements  of  the  laws,  which 
we  deemed  ohnoxious  to  our  con\  ictions,  such 
as  military  service,  and  allowed  us  to  settle  in 
villages  and  to  till  our  land  comnnmally.  for 
which  we  have  official  proofs  in  the  shape  of 
Government  w'arrants. 

"Were  it  not  for  these  concessions,  \ve 
would  not  have  remained  here  for  good,  nor 
would  we  have  put  in  such  heavy  labors  in  this 
place ;  and  especially  in  these  last  three  or  four 
years  since  we  were  forcibly  returned  to  our 
dwellings,  we  have  put  in  a  great  deal  of  con- 
structive work.  We  have  built  houses,  cleared 
up  and  cultivated  the  land ;  and  not  men  only 
we  had  to-iling  at  these  labors,  as  more  con- 
genial for  them,  but  women  and  children  as 
well  helped  along  in  everything  to  the  verge 
of  exhaustion.  We  started  steam  grain-mills, 
purchased  steam  tractors  with  threshing  ma- 
chines, put  up  brick  works,  driven  by  steam 
power.  A  great  elevator  grain-mill  lis 
approaching  com])letion  which  will  cost  about 
fifty  thousand  dollars  even  with  our  own  labor 


—  43  — 


and  materials.  So  tliat  although  we  have  spent 
se\cn  \car^  now  in  this  country,  we  have  not 
yet  seen  any  joy  in  life,  not  a  moment  of  it. 
For  we  were  not  even  given  a  chance  of  re- 
spite. Because  we  did  not  have  anything  at 
all  to  start  with  and  were  forced  td  toil  ever 
so  hard  and  heavy — frequently  beyond  the 
measure  of  human  endurance.  Xow,  thanks 
the  Lord,  that  we  have,  if  but  a  little  of  every- 
thing, now  we  might  draw  an  easy  breath  and 
unbend  our  aching  backs  and  settle  down  to 
enjov  some  comforts,  as  everybody  wants 
naturall}-,  is  it  n.  t  so?  Putt  quite  unexpectedly 
cIiukN  i^-.-itlicr  and  nn'sunderstandings  crop  up 
like  thundcrbMlts  ffMin  the  blue,  as  for  in- 
stance this  -^ame  declaration  of  John  ^lac- 
Dougal's,  which  is  liable  to  start  trouble  for 
us,  with  more  jiersecution  and  suffering  fol- 
lowing in  its  wake.  In  these  enlightened  days 
men  should  feel  more  compassion  in  their 
hearts,  than  to  inflict  suft"ering  upon  their  fel- 
low men. 

"But  this  we  pray  of  you,  think  it  over  seri- 
ously and  act  as  your  heart  will  dictate  tO'  you. 
If  you  take  this  brotherly  remonstrance  of 
ours  into  consideration  and  try  to  get  the  right 
view  of  our  religi(Tn.  then  we  mav  rest  assured 
that  the  land  will  not  be  taken  away  from  us, 
and  the  declaration  of  the  man  MacDougal 
will  remain  void  and  without  consequences. 


—  44  — 


For  whic'h,  we  will  say  here  in  conclusion,  we 
will  ht  everlastingly  grateful  to  yoiu." 

February  10th,  1907. 

But  it  was  all  of  no  avail — all  our  remonstrances  and 
matter-oif-fact  proofs  that  we  do  cultivate  our  land 
fell  on  deaf  ears  and  all  of  the  land  was  taken  away 
from  us.  But  then  this  pretext  about  our  failing  to  till 
our  land  was  nothing  but  a  counterpart  of  those 
clerical  frauds,  like  communion  of  the  body  of  Christ 
in  the  shape  of  bread  and  wine.  The  whole  substance 
of  it  lay  in  the  oath  of  allegiance.  And  some  time 
later  the  same  official  passed  again  through  our  settle- 
ments and  interrogated  the  people,  stating  that  all  those 
consenting  to  assume  allegiance  under  oath  would  be 
given  the  full  share  of  land,  160  acres,  and  those  de- 
clining toi  do  so  would  only  get  15  acres  per  soul.  And 
the  land  will  not  be  regarded  as  theirs  but  as  crown 
land,  pending  special  dispositions  of  the  Government. 
And  when  this  redistribution  was  effected  the  lion's 
share  of  the  land  was  taken  away  from  us  and  forth- 
with distributed  to  all  comers. 

We  were  not  dismayed  by  this,  only  at  the  same  time 
we  put  our  heads  together  and  held  counsel  as  toi  what 
was  to  be  done  lest  the  Government  should  bethink 
themselves  to  deprive  us  of  the  remainder  of  the  land, 
and  leave  us  all  with  the  little  children  without  even  the 
bare  pittance  of  life.  And  so  for  two  different  reasons 
we  are  now  migrating,  that  is  this  particular  settlement 
of  ours,  to  British  Columbia.    One  and  the  most  im- 


—  46  — 


portant  is  the  unjust  cancellation  of  our  reservation  by 
the  Government.  And  the  second  is  that  we  as  vege- 
tarians are  in  quest  of  a  milder  climate,  the  climate  in 
Saskatchcvan  being  rather  too  severe.  This  untimely 
migration  causes  a  lot  of  trouble  and  inconvenience  to 
us,  since  as  stated  above  we  have  put  in  considerable 
labor  in  building  and  tilling  the  land.  It  must  he  borne 
in  mind  that  the  land  we  settled  upon  was  virgin  land, 
w  here  no  foot  of  man  trod  before  we  came  there.  The 
only  living  creatures  were  wild  bucks  and  moose  and 
suck  like  animals.  And  therefore  each  burrow  of  tilth 
required  nntch  struggling  and  pains.  And  no  sooner 
were  we  through  with  this  arduous  job  than  the  new 
move  came  about.  In  this  connection  we  petitioned 
the  Minister  of  the  Interior  he  should  look  into  our 
])light  and  see  to  it  tliat  some  reimbursement  was  made 
for  our  laljors  in  breaking  in  the  waste  land.  Since 
the  price  of  cleared  and  tilled  land  ranges  up  to  thirty 
dollars  per  acre,  that  at  least  five  or  six  dollars  per 
acre  should  be  reimbursed  to  us  and  this  would  help 
us  along  some  in  settling  in  tlie  new  country,  where 
we  are  purchasing  land  at  the  rate  of  50  to  500  dollars 
per  acre.  lUit  will  the  Government  heed  our  lawful 
request  or  not  this  is  still  to  be  seen. 

In  migrating  here  to  British  Columbia,  we  assumed 
that  the  Government  would  not  disturb  us  any  more 
with  their  different  regulations,  since  we  declined 
swearing  allegiance  on  the  strength  of  the  teaching  of 
Christ  and  bore  tlie  sc\'ere  i)unishment  therefor.  More- 
over we  arc  buying  u-ur  land  for  ready  money  here, 


—  47  — 


which  we  obtain  by  dint  of  strenuous  physical  toil.  But 
the  authorities  seem  to  disregard  this,  too.  Possibly 
the  supreme  authorities  know  nothing  al>()Ut  it,  but  the 
local  pett\-  officials  treat  us  in  tliis  manner.  W'c  have 
settled  in  this  sectinn  (.n  two  tracts,  within  sc\-enty 
miles'  distance  from  one  another.  The  first  one  we 
gave  tlie  name  oi"  the  \  alle\'  of  Consolation,  village  of 


A  VISTA 


Brilliant,  from  a  lirilliant  (hamond  of  first  water,  on 
account  of  the  great  river  Columl)ia  flowing  through 
the  land,  the  water  in  that  ri\'er  Columbia  being  won- 
derfully clear  and  of  ideal  purity.  The  second  tract 
we  called  tlie  lM"uit  A'alley,  so  named  on  account  of  the 
land  being  orchard-land  and  fi  r  the  time  being  the 
Valley  of  Consolation  is  sui)plied  with  fruit  from  there. 


—  48  — 


Here  in  Columbia  we  are  even  saddled  with  Eng- 
lish government  schools,  as  well  as  with  registration  of 
all  our  births,  marriages  an  deaths.  We  have  suc- 
ceeded in  removing  the  English  school  from  the  Val- 
ley o.f  Consolation  and  installing  our  own  school, 
where  an  English  lady  teacher  instructs  the  children 
in  the  English  language.  In  January  inst.  we  were 
tendered  printed  forms  from  the  Government  for  the 
purpose  of  registering  all  our  births,  marriages  and 
deaths.  We  have  declined  the  acceptance  of  these 
forms  and  have  written  a  statement  in  explanation  of 
our  action,  which  we  are  citing  here  below :- — 

Brilliant,  B.  C,  January  25,  1912. 
To  Stephen  Ifaskin,  State  Commissioner  in  N^clson. 

On  the  25th  of  this  month  we  were  dehvered  by  our 
Sherbinin  the  registration  forms  sent  by  you  in  con- 
nection with  records  of  births,  marriages  and  deaths  in 
our  community.  We  do  not  denounce  such  registra- 
tions and  ordinances  of  the  laws  estabhshed  by  you, 
only  such  regulations  should  be  the  concern  oif  the 
voluntary  subjects,  who  are  themselves  desirous  of 
such  regulations  for  themselves.  But  as  you  know  full 
well,  we  have  not  assumed  allegiance,  and  this  latter 
fact  should  be  predominant  over  this  matter  of  regis- 
tration. And  therefore  we  beg  to  request  you  not  to 
force  this  on  us.    We  do  not  believe  that  this  matter 


—  49  — 


should  be  of  such  import  and  ambition  to  you  to  war- 
rant your  going  to  the  trouble  of  harassing  us  for  it. 
Pray  understand  that  we  are  not  doing  so  through 
some  whims  or  caprices  of  ours,  but  in  accordance 
with  o^ir  religious  views  of  the  law  of  God.  through 
which  we  could  not  get  together  with  the  Russian  Gov- 
ernment and  forsook  our  native  country,  Russia,  and 
migrated  hither,  as  the  Land  of  Freedom. 

The  inhabitants  of  the  town  of  Grand  Forks  treated 
their  neighbors  unconscientiously  and  grudgingly  sim- 
ply because  they  had  the  power  on  their  side.  And  so 
it  comes  out  again  that  the  weaker  will  always  be 
guilty  before  the  strong.  This  sort  of  thing  is  perpe- 
trated in  Russia.  But  then  Russia  is  rightly  con- 
sidered behind  the  times  as  a  nation.  The  English  con- 
sider themselves  advanced  people,  ahead  of  all  other 
nations  and  this  country  therefore  bears  the  proud 
name  of  the  Land  of  Freedom.  But  is  this  the  way  of 
ef¥ectuating  liberty?  A  man  dies  in  their  neighbor- 
hood ;  this  death  is  known  to  everybody  and  brings 
grief  and  sorrow  into  the  bereaved  family,  but  these 
outside  men,  so  far  from  showing  any  sympathy  and 
condolence  with  their  affliction,  on  the  contrary  pro- 
ceed piling  trouble  and  torments  on  top  of  their  suffer- 
ing. They  grab  the  son  of  the  deceased  like  a  thief 
and  clap  him  in  jail,  just  because  he  did  not  call  a  doc- 


—  50  — 


tor  to  the  dead  body.  Is  this  reasonable  and  how 
will  ( iod  look  doiwn  upon  such  doings? 

W'e  beg  to  remain  yours  respectfully,  the  Christian 
Community  of  Universal  Brotherhood  of  lirilliant. 

This  statement  of  ours  elicited  no  reply  so  far.  And 
in  the  Fruit  X'alley  children  do  frequent  the  (Govern- 
ment Engli>li  school,  but  people  are  tried  in  court  for 
deaths  anmng  them.  The  first  two  cases  led  to  the 
imprisonment  of  two  men  for  a  month  each.  In  the 
following  two  cases  two  men  were  arrested  in  each  and 
put  away  for  three  months.  In  this  ail'air  the  wives 
and  children  of  those  arrested  signed  an  ajipeal  to  the 
justice  who  caused  their  arrest.  W'e  cite  this  appeal 
\  er])alim  : 

JUSTICE  UNJUST  AND  CRUEL 

In  pursuance  to  tliy  order  prompted  Ijy  the 
license  iif  xiolence  vested  in  lli\self,  a  policeman 
took  our  husliands  and  parents  and  put  tliem  in 
jail  for  three  months,  on  the  grounil  of  the  first 
two,  Nicolas  Zybin  and  his  son,  failing  to  call  a 
doctor  to  the  dead  body  of  his  brother;  the  second 
two.  T\an  and  Vassil  Dymovski's,  likewise  omitted 
to  call  a  dnctor  to  the  dead  body  of  their  mother; 
and  all  the  four  of  them  were  for  this  crime  taken 
by  force  and  thrown  into  jail.  And  we  have  now 
been  left  to  the  mercy  of  fates.  And  we  presume 
on  the  right  of  self-preservation  to  e.xpress  to  thee 
the  fcehngs  of  our  soul. 


—  51  — 


Thou  art  acting  as  stated  allegedly  on  the  strength 
of  laws  established  since  ancient  tinief,  which  might 
have  been  right  in  their  place  in  those  days  when 
these  laws  were  enacted.  But  in  our  days  if  not 
all  men,  at  least  those  who  adopted  the  law  of 
Christ,  based  on  love,  mercy  and  compassion  to  all 
living  creatures  of  the  earth,  can  perfectly  well 
dispense  with  these  laws. 

And  now  thou  hast  been  and  deprived  us  by 
force  of  these  toilers  and  supporters  of  ours.  Xow 
tell  us,  what  are  we  to  do,  we  powerless  in  every 
respect?  Thou  wouldst  say,  perhaps,  that  since 
we  are  living  in  a  conuuune,  let  the  commune  take 
care  of  that.  But  this  ci immune  nf  ours,  is  it  not 
composed  of  all  like  indix  idu.ils,  each  one  making 
their  li\ing  and  Mippnrt  hy  dint  of  heavy  exertion 
in  hard  and  Imne-t  tnil?  .\nd  if  thou  wilst  keep 
on  snatching  l)y  force  this  thew  and  sinew  of  ours 
and  putting  them  into  jail  for  no  earthly  reason, 
we  ask  thee  again,  what  are  we,  the  weak  ones,  to 
do?  Can  this  be  called  fair,  and  not  cruel,  on  thy 
part?  And  canst  thou  not  feel  the  disgrace  of  it 
— not  for  thyself  only  but  for  this  whole  country 
of  thine,  famed  throughout  the  world,  as  the  "Land 
of  Liberty." 

The  following  are  our  losses  incurred  through 
thee,  which  thou  must  consider  in  all  seriousness. 
Xicolas  Zybine,  besides  being  the  head  of  his  family, 
also  is  the  chief  vegetable  gardener  of  the  entire 
community.    His  services  and  work  are  paid  for 


—  52  — 


at  the  rate  of  ten  dollars  per  work-day  of  ten 
hours.  And  the  three  others  are  plain  able  bodied 
strong  laborers,  who  maintain  and  support  their 
families,  wives  and  children — twelve  souls  in  all. 
.\nd  at  the  lowest  estimation  their  work  is  valued 
at  five  dollars  per  day  of  ten  hours. 

These  are  our  lawful  demands  for  the  bare  pit- 
tance of  our  lives,  which  thou  art  bound  to  satisfy 
without  delay.  We  appeal  to  thee  directly,  for 
thou  art  the  direct  cause  of  our  utter  ruination. 
And  should  this  matter  depend  on  somebody  else 
for  settlement,  then  thou  must  also  without  delay 
lay  the  same  before  that  party  who  would  have 
the  authority  in  this  case.  Because  life  emanating 
from  our  Father  in  Heaven  cannot  be  held  back 
by  mere  man.  And  life  was  not  granted  for  suf- 
fering and  misery,  but  for  joy.  But  we  have  to 
suffer  and  to  endure  misery.  And  the  suffering 
is  solely  due  to  thy  wdiimsicalitics. 

Consider  this  earnestly,  how  canst  thou  inflict 
such  pain  and  misery  on  men,  who  strive  whole- 
heartedly and  without  reserve  to  fulfil  the  law  of 
the  Father,,  that  is  in  Hea\cn,  as  elucidated  to  us 
by  Jesus  Christ,  His  Son. 

We  remain  awaiting  thy  decision.  And  if  thou 
heedest  not  our  lawful  demand  we  will  plead  our 
injury  before  the  entire  world. 

Jl'riTS  and  children  of  the  imprisoned 
men — their   liitsbaiids  and  parents,  of 
the  settlement  of  Grand-Forks. 


In  the  matter  of  rejecting  the  Government  schools 

we  reject  this  kind  of  education  for  a  number  of 
reasons 

First.  The  way  school  is  taught  to  children  of  the 
present  generation,  with  boy-scouting  and  military 
drill  and  rifle-practice,  we  consider  all  this  the  most 
pernicious  and  malicious  invention  of  this  age.  The 
manner  of  educating  the  childish  mind  renounces  the 
teaching  of  Jesus  Christ,  who  brought  peace,  love  and 
equality  to  tlii-  earth,  which  should  be  instrumental  in 
bringing  about  the  Kingdom  of  (iod.  Look  where  we 
may.  we  find  that  it  is  those  very  educated  men  are  the 
strongest  adversaries  of  the  realization  of  the  King- 
dom of  God  on  earth  and  w'ho  are  enslaving  the  ])Iain 
and  working  classes  of  the  people.  The  highlv  edu- 
cated and  much  read  capitalists  sit  tight  on  the  neck  of 
the  common  people,  and  like  parasites  keep  draining 
their  blood  in  the  most  efficient  manner. 

Second.  The  school-teaching  is  primarily  a  matter 
of  easy  lucre,  from  the  Emperor  and  down  to  all 
officials,  lawyers,  doctors  and  all  manner  and  si:)ecies 
of  commercial  buy-and-sell  men.  who  have  a  great 
need  of  arithmetics  and  rapid  reckoning,  in  their  in- 
satiable greed  for  easy  money  and  luxury.  All  these 
ardent  advocates  of  the  light  of  knowledge  are  striv- 
ing to  acquire  the  knowledge  for  their  own  gain,  in 
order  to  have  a  soft  time  of  it  without  doing  a  stroke 
of  anything  good  and  worth  while,  and  of  anv  real 
work,  in  all  their  lifetime  on  earth,  which  earth  thev 
have  grabbed  up  all  over  the  surface  thereof. 


—  54  — 


We  have  cast  all  this  aside,  and  instead  of  it  we  con- 
sider indispensable  spiritual  regene ration,  which  Christ 
summoned  and  is  summoning  us  to  by  the  means  of  his 
doctrine.  This  we  consider  obligatory  for  each  and 
every  believer  in  Christ,  and  this  would  be  directly  in- 
strumental in  bringing  about  the  Kingdom  of  God  on 
earth,  as  stated  before,  for  spiritual  regeneration  leads 
to  reuniting  all  mankind,  as  children  of  one  Father 
God.  Whereas  school  teaching  leads  'in  precisely  the 
opposite  direction,  disintegrating  men  into  endless 
grades  and  divisions,  vying  with  each  other  in  seeking 
quick  and  easy  gain  and  all  ready,  for  the  greed  of 
their  mammon,  to  shed  the  blood  of  innocent  strange 
men  in  warfare. 

And  if  there  are  advanced  men  to  be  found  among 
the  educated  people,  like  for  instance  Lyov  Nicolaye- 
vitch  Tolstoi,  Henry  George,  and  others  like  them, 
those  men  have  communed  themselves  of  spiritual  re- 
generation, heeding  the  voice  of  Christ.  And  if  such 
great  men  are  to  be  given  the  honor,  it  was  not  attained 
by  them  through  college  education,  but  through  spirit- 
ual regeneration,  which  of  its  own  accord  subjugated 
the  college-teaching.  Lyov  Nicolayevitch,  too,  was 
trained  to  become  a  great  commander  of  troops,  and 
d'id,  and  covered  himself  with  glory  in  wars,  but  sub- 
sequently rejected  all  this.  Who  has  not  heard  of  the 
words  of  Tolstoi  that  all  universities  are  just  so  many 
insane  asylums? 

In  the  life-story  of  Christ  nothing  is  mentioned  any- 
where about  His  being  of  scholarly  education.  Like- 


—  :)D  — 

wise  in  His  teachings.  He  never  enjoined  upon  men 
to  build  such  schools  and  so  educate  the  children  as  to 
divert  them,  from  the  tenderest  youth,  from  Nature, 
which  created  them  and  brought  them  into  the  world. 
Take  the  Apostles,  too — every  one  of  them  were 
either  fishermen,  or  toilers  of  the  land,  plain  common 
people  all,  and  yet  the  glorious  record  of  their  sublime 
lives  has  been  passing  from  generation  to  generation 
reaching  to  these  very  days. 

Third.  Being  of  Russian  birth,  we  yet  dwell  in  our 
own  community  and  consider  ourselves  citizens  of  the 
entire  earthly  globe  and  therefore  we  cannot  regard 
our  residence  in  British  Columbia  as  fixed  for  all  times. 
To-day  we  happen  to  be  here,  after  some  time  we  may 
find  ourselves  in  another  country  altogether.  Not  be- 
cause we  are  fond  of  wandering  from  place  to  place 
Init  for  reasons  similar  to  those  which  prompted  us  in 
our  migrations  from  Russia  or  from  Saskatchevan. 
Well  then,  the  conclusion  therefrom  is  that  all  the  time 
we  have  noithing  else  to  do  but  educate  ourselves — 
here  in  English  ways  and  manners  and  in  some  other 
country  after  their  ideas.  And  how  about  something 
of  our  inner  own,  of  the  fundamental  Christian,  shall 
we  attend  to  acquiring  this,  or  not?  What  will  you 
answer  to  this  question  you  all  who  are  anxious  to 
force  the  recognition  of  your  concocted  laws  and  regu- 
lations down  our  throats? 

Concerning  our  declining  to  comply  with  the 
simple  demands  of  registering  all  our  births,  mar- 
riages and  deaths,  we  fail  to  see  any  necessity  of  that. 


—  56  — 


U'e  have  been  entered  in  the  general  registration,  as 
the  popular  census.  And  now,  when  one  dies  in  our 
m'idst,  somebody's  father  or  mother,  as  it  happened 
already,  what  do  we  have  to  call  a  doctor  for  to  the 
dead  body?  Or  is  the  O'bject  of  the  doctor's  visit  to 
charge  a  poor  farmer  five  dollars  for  his  uncalled  for 
services?   We  cannot  see  the  justice  of  this. 

If  men  are  bent  on  repeating  the  outrage  perpetrated 
on  the  Saviour,  they  can  of  course  practice  it  on  us  to 
their  hearts'  content.  But  it  will  be  O'f  no  avail  to 
them,  and  will  bring  naught  but  ill-fame  and  disgrace 
upon  their  heads  throughout  the  world,  for  their  cruel 
mockery  over  bodily  unprotected  men,  who  exercise 
but  spiritual  arms  in  their  defence. 

As  a  protest  against  such  unlawful  and  coarse  action 
of  civilized  men  in  the  land  of  liberty,  as  throwing  up- 
right and  innocent  men  in  jails,  all  the  children  have 
declared  their  rei)ugnance  of  frequenting  the  English 
school.  Because  these  cruelties  over  their  kith  and  kin 
are  perpetrated  by  men  brought  up  in  those  very 
schools.  So  being  loth  to  attain  such  enlightened  edu- 
cation themselves  they  have  declared  their  protest  in 
this  form.  And  the  outcome  of  this  whole  afTair  is 
still  uncertain  for  all  concerned.  But  we  bring  this 
whole  afifair  to  the  universal  knowledge  and  judgment 
and  pray  to  approach  our  stand  in  the  matter  from  the 
Godly  aspect  of  it,  and  not  from  the  viewpoint  taken 
in  their  writings  by  base  and  unfair  men,  both  Russian 
and  English,  if  such  men  wiill  persist  in  their  shame- 
less and  brazen  attitude  towards  the  work  of  God  for 


—  57  — 


which  we  are  bearing  our  cross.  Such  base  persons  are 
like  the  drift  of  clouds,  driven  by  the  wind.  Not  one 
of  them  has  ever  cropped  up  amongst  the  people,  but 
vanished  into  nothingness  before  that  wind.  Such  per- 
sons consider  themselves  highly  educated  and  throw 
their  conceited  brows  up  in  the  air  and  go  so  far  as  to 
devise  their  own  cunning  schemes  of  reform  and  seek- 
ing publicity  in  newspaper  columns,  like  that  impudent 
ignoramus  did,  the  self-styled  "Doctor"  Shorin,  in  the 
paper  "Russkoye  Slovo."  This  man  Shorin  ds  greatly 
offended  because  Peter  \"assilyevitch  summarily  bade 
him  to  clear  out  of  our  community  and  had  him  sign 
an  acknowledgment  that  he  had  no  claims  against  the 
community  for  the  three  months  he  spent  among  us 
in  the  cai)acity  of  "doctor."  This  good-for-nothing 
Shorin  importuned  himself  into  our  midst  on  the  pre- 
tence of  being  an  experienced  physician  and  at  the 
same  time  as  a  follower  of  the  teaching  of  Christ,  very 
devout  and  humble.  But  it  did  not  take  long  before 
he  showed  himself  in  true  colors,  Peter  Vassilyevitch 
being  then  absent,  and  spread  himself  to  the  full  sw'ing 
of  the  medical  faculty,  turning  perfectly  sound  and 
healthy  men  into  invalids. 

The  Doukhobors  were  regarding  these  performances 
of  his  with  great  disfavor,  but  had  to  put  up  with  him 
pending  the  return  of  Peter  A'assilyevitch,  in  whom 
Shorin  found  his  guileless  champion,  because  Shorin 
kept  ingratiating  himself  in  his  eyes  by  writing  numer- 
ous artless  and  ingenuous  letters.  And  all  those  who 
know  Peter  \'assilyevitch  personally  will  fully  endorse 


—  58  — 


Ms  action  in  regard  to  Shorin  and  for  the  benefit  of 
those  who  are  not  acquainted  with  him,  we  will  vouch- 
safe that  Shorin  fully  deserved  the  treatment  meted 
out  to  him. 

The  fact  of  the  matter  is  that  Shorin  wedged  him- 
self in  uninvited  into  our  life.  And  his  motives  in  get- 
ing  in  with  us  was  by  no  means  the  Christian-like 
spirit  prompting  him  as  be  stated  in  his  letters,  but 
his  cunning  calculations  that  the  Doukbobors  must  be 
a  collection  of  poor,  artless  simpletons  and  that  for 
this  reason  he  would  be  able  to  feather  his  bed  very 
softly  among  them.  But  his  calculations  turned  C'Ut 
to  be  very  wide  amiss  and  now  after  his  ignominious 
discomfiture  he  takes  out  his  revenge  in  scurrilous 
writings  without  knowing  whom  to  sail  into  in  par- 
ticular and  what  for. 

Among  other  things  he  grossly  overrated  the  num- 
ber of  those  segregating  themselves  from  our  com- 
munity and  knowingly  misrepresented  the  facts  in  his 
statement  in  that  they  are  being  thrown  out  naked  and 
without  any  means  of  subsistence.  This  -is  a  deliberate 
falsehood.  All  such  individuals  without  exception  re- 
ceive their  full  share  of  the  communal  property  in 
Saskatchevan.  Some  of  the  secessors,  for  instance, 
might  only  have  been  working  with  us  for  a  year  or 
two,  yet  they  are  doled  out  just  the  same  proportionate 
])art  of  all  communal  acquisitions  made  without  them 
and  this  by  way  of  compensation  of  labor  by  labor. 
That  they  are  not  given  any  land,  this  could  not  be 
done  anyhow,  since  the  land  is  not  otir  property,  not  ■ 


—  59  — 


being  paid  for  as  yet,  and  such  dispositions  miglit 
even  jeopardize  the  position  of  the  actual  occupants. 
For  the  terms  of  purchase  are  such  that  should  we  be 
unable  to  make  even  our  final  payment  for  the 
land  then  all  of  it  may  be  forfeited  Ijy  us,  for  which 
those  very  backsliders  from  our  community  would  be 
to  blame.  As  a  matter  of  fact  they  are  just  apostates 
from  their  word  of  honor  in  our  purchasing  the  land 
conjointly.  And  they  are  all  so  fully  conscious  of  their 
backing  out  of  their  obligations  that  never  is  this 
question  of  land  mentioned  by  them  at  all,  but  with- 
out more  ado  thev  set  to  making  their  pile,  and  some 
of  them  are  already  proud  jiossessors  of  fat  bank- 
accounts. 

Those  individuals  have  brushed  aside  all  that  was 
spiritual  in  them,  for  which  they  sulTered  long  and 
heavily  in  Russia  and  now  they  have  set  as  their  aim  in 
life  hoarding  up  wealth  by  all  means  fair  and  unfair; 
and  living  solely  in  gratifying  their  mammon,  that  is 
the  whole  amount  of  their  ambition.  There  are  some 
of  them  in  Prince-Alljerta  owning  considerable  prop- 
erty and  as  much  as  ten  to  twent\-  thousand  dollars  in 
capital.  They  lived  l)ack  in  Russia  and  did  not  have  a 
cent.  And  arc  tliose  the  men  to  find  fault  with  \'eri- 
gin  ?  With  him,  who  entertains  none  but  the  kindest 
feelings  for  anybo(l\-  and  ever_\  l)ody.  It  was  due  to  his 
endea\-ors,  was  it  not,  that  they  migrated  here  to 
Canada.-'  And  s.>  far  as  the  matter  of  connuunal 
ownership  is  concerned,  it  is  just  a  matter  of  free  will 
and  choice  for  those  participating.    And  those  who 


—  60  — 


object  to  it,  why,  there  are  never  any  obstacles  or  re- 
strictions set  in  their  way — all  roads  open  to  the  four 
points  of  the  compass. 

There  are  of  course  had  cases  amongst  these 
secessors,  like  f(^r  instance  that  of  Savka  Hoodakof¥, 
who  even  write  to  the  newspapers  and  condemn  an 
u])right  man,  whose  bounties  they  are  even  then  living 
otY.  There  are  even  worse  ones  still,  those  who  not 
only  turn  l)ack  on  us.  but  rob  us  by  brute  force  to  boot. 
Thus  the  now  well  known  ex-member  of  our  Com- 
munity X'assili  Potapoff,  wh;:-  held  charge,  during  the 
whole  time  of  our  communal  life  in  Saskatchevan,  of 
our  co-operative  stores  at  the  Station  V erigin,  those  of 
textile  goods  and  agricultural  implements.  lie  en- 
joyed the  greatest  confidence  of  the  community  and 
was  the  inirchasing  agent  for  all  of  our  supplies  in  the 
above  lines.  In  this  manner  he  contracted  numerous 
acquaintances  with  the  native  people  of  Canada,  and 
the  ways  and  customs  of  their  life.  Whilst  continuing 
his  residence  in  the  community  he  secretly  negotiated, 
through  his  handy  men,  for  the  purchase  from  the 
Government  of  some  of  the  land,  which  was  part  of 
the  then  planned  township-site  of  Verigin.  He  owns 
this  land  now  and  has  a  big  and  wealthy  store  built 
on  it  .  .  .  Potapofif  managed  to  wheedle  out  twice  his 
lawful  share  from  the  community  and  signed  a  legal 
release  to  the  effect  that  his  claim  was  satisfied  in  full 
and  that  he  was  quits  with  the  community.  Right 
after  this  he  drove  into  the  village  of  Rodeonovo  with 
a  Sheriff,  who  called  out  three  Rodeonovo  men  and 


—  61  — 


covered  them  with  his  revolver,  whilst  declaring  that 
Potapof¥  came  there  to  take  possession  of  anything-  he 
choise  fit  to  take.  "And  I  warn  you  men,  at  the  first 
attempt  to  interfere  with  his  work  or  holding 
anything  l)ack  from  him  1  shall  shoot  to  kill,  and  will 
keep  on  firing  so  long  as  my  cartridges  hold  out." 
]\lost  naturally,  none  of  us  were  anxious  t>i  i);irt  with 
our  lives  for  the  sake  of  our  lawful  goods  whereupon 
Potapoft'  with  his  henchmen,  ten  men  in  all,  proceeded 
to  the  barn  where  we  had  stored  up  oats  jjicked  and 
prejiared  f  .r  sowing-seed  of  the  entire  village  of 
Rodeonovo,  1844  Inishels;  along  with  171  bushels  of 
barley,  100  Ijushcls  of  wheat  and  4  bushels  of  peas,  all 
intended  for  sowing  l)y  the  200  souls  of  the  village 
Rodeonovo.  and  a])i)ropriate(l  by  this  one  man  Potapoff 
Ijacked  by  a  sherifif  with  a  gun. 

This  is  a  sample  of  the  "justice  and  protection"  we 
are  given  here,  and  of  how  these  officials  handle  our 
])eoi)le.  We  have  made  our  complaint  about  this,  toO', 
to  the  higher  Canadian  authorites.  although  we  are  not 
over  oi)tinnstic  about  results,  since  there  have  been  a 
number  of  sinnlar  outrages  connived  at,  and  all  of 
them  were  passed  up  by  the  ( iovernment  without  as 
much  as  investigating  the  matter. 

Axw  brethren  and  sisters  all,  inhabiting  this  earth, 
no  matter  what  your  nationalitv  and  religion  mav  be, 
but  so  long  as  you  believe  in  (iod.  Whose  testimony 
Christ  bore  and  is  bearing  to  us,  we  appeal  to  all  of 
you  as  Ijrotlicrs  and  sisters  in  the  >i)irit  of  Christ.  Who 
was  the  first  in  this  world  to  bear  testimony  of  the 


—  62  — 


Father  in  Heaven  and  ordained  to  us  all  to  do  not  the 
bidding  of  our  own  will,  but  the  Will  of  Him  who 
sent  us  into  the  world.  And  if  one  believes  in  God, 
one  should  profess  also  the  faith  of  Christ,  because 
Christ  explained  to  us  that  "I  open  the  gates  to  the 
Kingdom  of  Heaven  to  all  believers"  and  that  "I  and 
the  Father,  we  are  One.''  So  those  denying  Christ 
have  no  faith  in  (jod,  either,  because  we  as  believers 
have  only  conceived  and  can  be  conceiving  God 
through  Christ.  And  our  faith  should  be  manifested 
in  our  actions,  else,  according  to  Christ  "Faith  is  dead 
without  deeds."  And  vice-versa,  "deeds  without  faith 
are  dead."  Nevertheless  there  are  a  great  many  men, 
who  profess  their  faith  in  Christ,  but  renounce  those 
very  deeds  which  He  even  went  to  meet  His  Death  on 
the  Cross  for.  And  what  is  more,  they  do  not  even 
consider  such  deeds  necessary  to  believers,  under  that 
excuse  that  the  faith  in  God  as  well  as  in  Christ  should 
be  professed  spiritually.  Faith  in  God  can  be  pro- 
fessed spiritually  as  the  Divine  Force  Ubiquitous.  But 
Christ  should  be  professed  bodily  and  in  actual  deeds, 
for  Christ  was  born  carnally,  as  is  well  known  to 
everybody,  and  furthermore  He  was  the  one  to  set  the 
example  in  proving  faith  in  the  Divine  Power  by 
bodily  suffering.  We  would  be  just  demonstrating 
our  faith  to  be  without  void  and  empty,  if  we  were  to 
renounce  the  work  he  bequeathed  to  us  in  order  to  up- 
hold our  misconceptions  or  to  satisfy  our  carnal  ex- 
istence, "iriiosocvcr  shall  seek  to  sazr  Iiis  life,  shall 
lose  it;  and  he  that  losctli  his  life  for  my  sake  shall 


—  63  — 


find  it."  Those  were  the  true  words  of  Christ. 
Again  there  are  great  numbers  of  men  i)rofes<ing  their 
faith  in  God.  but  denying  Chri>t.  They  sutler  in  body 
and  even  lay  down  their  Hves.  These  are  men  of  deeds 
but  witliout  faith.  They  seem  to  be  bent  on  forestall- 
ing and  rushing  (lod's  work  on  earth.  Rut  if  there  be 
no  foundation  to  build  on.  how  can  a  building  be  car- 
ried out?  The  cornerstone  in  (iod"s  works  is  the  faith  in 
Christ.  Therefore  it  is  only  through  the  medium  of 
His  teaching  the  edifice  can  be  reared  up  to  come 
nearer  to  our  Father  that  is  in  Heaven. 

Christ  makes  it  clear  to  us:  "//  one  smites  thee  on 
the  clieek.  offer  the  other  one."  "But  all  tliey  that 
take  the  sieord  shall  f^erish  with  the  s:eord."  Tliere- 
icre  these  two  texts  of  the  great  doctrine  elucidate  the 
true  conception  of  life  to  us.  The  faithful  must  carry 
into  effect  all  that  is  ordained  hy  Christ.  This  will 
bear  out  the  testimony  of  Christ  before  the  people. 
He  told  us  that  whoever  professed  Him  l)efore  the 
people  would  be  ])lea(led  for  by  Him  before  the  Father 
in  Heaven.  And  for  His  pleading  the  faithful  will  not 
only  face  suffering,  but  are  made  fearless  of  carnal 
death,  for  in  this  manner  is  immortality  attained,  even 
as  Christ  attained  it.  In  this  sense  He  summons  every- 
one to  s])iritual  immortality.  One  cannot  serve  two 
masters,  Cod  and  mammon  both.  One  cannot  swear 
allegiance,  i.e.,  utter  oaths,  but  your  word  shall  be  yes 
or  no.  One  cannot  avenge  evil  doing  by  evil  doing, 
one  should  not  take  human  life,  for  man  is  destined  to 
be  the  temple  of  the  Divine  Spirit.    One  should  not 


—  64  — 


take  life,  whichever  hcing  it  niioht  he  in,  to  satisfy 
one's  mammon,  for  Christ  has  made  it  clear  to  us  that 
life  is  (lod.  And  being  endowed  with  reason  man  does 
not  belong  to  wild  and  blood-thirsty  creatures  and  in 
him  should  Ije  manifested  love  and  ci impassion  to  all 
the  creatures  of  ( iod's,  which  have  been  created  for 
the  common  hai)i)iness.  Love  thy  enemies,  this  should 
refer  to  the  whole  of  mankind  and  the  word  love 
should  be  interpreted  as  not  to  inflict  i)ain  or  injury 
upon  anyl)ody,  to  bear  no  ill  feelings  to  anybody  and 
in  any  circumstances.  This  is  all  that  would  be  neces- 
sary. 

Christ  says  who  is  not  with  Ale  is  against  Me,  who- 
ever does  not  gather,  squanders.  Christ  warned  ITis 
Apostles,  in  sending  theiu  to  annunciate  ]ieace  to  all 
men."  ./;/</  iclirii  yc  conic  into  a  liotisc,  salute  if 
and  let  yoiii-  f^cacc  conic  upon  if:  and  lehosocT'cr  shall 
nof  rccci'cc  you  nor  hear  your  -jcords.  ■:clicn  yc  depart 
out  of  that  house  or  cify.  shalcc  off  the  dust  of  your 
feet.  I'erily  /  say  unto  you  it  shall  he  more  tolerable 
for  the  land  of  Sodont  and  (iouiorra  in  the  day  of 
judijincnf  than  for  that  city."  Therel)}-  Me  reudunced 
all  cnninuminn  with  men  denying  the  Truth  and  gives 
all  the  faithful  the  right  to  shun  them.  W'e  reiterate 
in  the  face  of  all  the  iK^jples  of  the  earth  that  the  hosts 
of  Christ  consist  of  those  facing  suffering  and  sacrific- 
ing their  ver\-  carnal  lives  in  His  name,  and  the 
memory  of  such  men  ])asses  from  generation  to  gen- 
eration, and  si)iritually  they  merge  into  eternity  and 
into  the  Unoriginated  Father,    While  those  who  (lis- 


—  65  — 


regard  the  teaching  and  the  summons  of  Christ  to 
spiritual  regeneration,  and  meet  suffering,  and  sacrifice 
their  carnal  lives  in  warfare  and  in  such  like  pursuits, 
be  it  husband  or  wife,  old  or  young,  chief  or  subordi- 
nate, O'r  thy  very  self  bearer  of  the  Caesarian  toga — 
they  all  are  apostates  from  Christ  and  perish  on  the 
battlefield  like  children  of  the  contemporary  age. 
With  the  cessation  of  their  carnal  life  their  memory 
ceases  for  ever.  And  as  per  saying  of  Christ's  "good 
were  it  for  those  men  if  they  had  never  been  born." 

We  desire  peace  of  the  soul,  and  love,  fraternity  and 
equality  for  everybody  on  earth.  Our  Lord-God 
Christ  summoned  all  to  this  and  is  summoning  still. 
Blessed  be  His  Name  for  ever  and  amen.  May  the 
consciousness  be  unravelled  in  our  hearts  and  may  we 
take  the  outstretched  hand  of  Christ  with  love,  which 
he  extends  to  us  in  order  to  jointlv  a])proach  the  Crea- 
tor of  the  Universe,  (dory  be  to  the  Most-High  Cod 
and  Peace  on  Earth. 

In  all  siincerity  we  recjuest  all  good  men  to  appeal 
personally  to  the  Canadian  Government,  in  defence  of 
humanity  and  God's  truth,  that  they  should  leave  us  be 
in  peace  and  would  not  stand  in  the  way  of  our  en- 
deavors to  live  as  Christians. 

Herewith  is  a])pended  our  petition  to  the  ^Minister 
of  the  Interior  oi  Canada. 

Delegated  by  the  Doiikhohor  Comiiiuuitx  Xicliolas 
Aiitifayci',  Grigori  J'eri(/iii  and  Ivan  K on-Kin. 
Valleys  of  Consolation.  Fruit  and  others,  British 
Columbia. 


II 


THEY  PLAN  MOVING  ON 

{I'roin  the  Xcw  York  Sun,  Sept.  1,  1912.) 

It  is  ten  years  new  since  the  Canadian  Government 
5J;ave  the  Doukhr)l)ors  their  land  in  western  Canada — 
320,000  acres  of  land,  which  at  the  very  lowest  valua- 
tion must  he  worth  30  an  acre  now. 

True  to  their  co-operative  jirinciples,  the  Douk- 
liohors  cultivated  one  great  tract  at  the  center  of  the 
land  allotted  U:'  them,  2,000  homesteads  uf  160  acres 
each.  c(|ual  to  fifteen  acres  for  each  settler.  When 
they  came  to  ask  for  their  title  they  did  not  ask  for 
indi\-idnal  patents,  hut  for  the  whole  piece.  They 
surcl\-  met  tlic  s])irit  and  the  oljject  of  the  law,  hut 
there  was  no  jirovision  made  in  the  law,  the  authori- 
ties said,  for  the  communal  mcthnd  of  cultivation, 
comhining  so  manv  quarter  sections  into  one  huge  tract 
of  ])r()i)crty.  .'~^n  the  authorities  held  up  their  title,  and 
final]}-  came  forward  with  a  thinly  veiled  ultimatum  to 
either  hccome  Uritish  sul)jects  cr  cNe  forfeit  the  land. 
The  IJoukhohors  gave  up  the  land  without  a  moment's 
hesitation. 

The  Doukhohors  retained  their  freedom  and  fifteen 
acres  a  homestead.  It  was  nothing  new  for  them  to 
contend  with  official  coercion.   And  they  are  not  afraid 

(66) 


—  67  — 


of  work.  Their  name  im])lies  tliat  their  rehgion  lies  in 
struggHng — "siMrit  wrestlers"  would  he  a  literal  trans- 
lation, alheit  somewhat  lienuuldling  their  meaning. 
Ahout  2,000  of  them  remained  on  what  was  left  of 
their  land,  and  the  others  went  far  ofif  into  British 
Columbia,  where  they  ])urchased  10,000  acres  at  the 
junction  of  the  Columbia  and  Kootenay  rivers. 


T1II<K-HI.\(,   .\^    IT  IIOXK  TUKKK  V1:AK>  A(,i> 

The  land  is  now  all  but  completely  paid  for  and  the 
accumulated  wealth  of  the  new  settlement  mounts  well 
up  into  the  second  million — in  houses,  factories,  live 
stock,  sawmills,  grain  mills,  agricultural  machinery, 
all  Oif  which  i^  a>>essed  and  taxed  to  the  full  value. 
Hut  thi>  is  as  far  as  the  Doukhobors  will  go  in  their 
recognition  of  political  authorities. 


—  68  — 


They  will  have  no  police — for  there  is  no  crime 
among  them,  while  theft  is  out  of  the  question.  They 
will  not  apply  for  any  certificates  for  interment,  nor 
birth  certificates ;  an  fact,  they  will  not  have  anything 
to  do  with  officials  except  pay  their  taxes.  And  this  is 
by  no  means  on  account  of  any  nihilistic  propensities 
of  their  doctrine. 

Their  cult  is  Christianity  pure  and  simple,  simple 
as  can  be,  adhering  to  the  dogma  or  Christ  as  closely 
as  possible  to  human  endeavor.  In  his  book  on  the 
history  of  the  Doukhobors.'  migration  from  Russia, 
Joseph  Elkington,  the  noted  Philadelphia  Quaker,  says 
on  this  subject : 

"Whatever  may  be  the  opinions  of  those  whoi  do  not 
know  the  virtues  of  these  Russians  by  actual  acquaint- 
ance, we  have  had  the  privilege  of  learning  of  their 
personal  experience  from  their  own  lips  and  have  been 
witnesses  of  their  self-sacrificing  devotion  to  a  high 
principle  and  their  afifection  for  one  another,  must  be- 
lieve in  them  and  in  their  future.  *  *  *  A  people  who 
will  not  fight,  or  steal,  or  drink  anything  intoxicating, 
or  smoke,  or  use  profane  language,  or  lie  have  a  char- 
acter which  will  bring  forth  the  best  qualities  of 
Christian  citizenship." 

All  was  going  well  in  British  Columbia  for  four 
years.  With  the  infinite  patience  and  perseverance, 
verging  on  obstinacy,  characterizing  the  Russian 
peasant,  the  Doukhobors  have  cleared  hundreds  of 
acres  of  their  new  land  of  the  dense  timber  and  have 
planted  it  with  fruit  trees.    There  is  mapped  out  and 


—  70  — 


in  part  operation  an  'irrigation  system  covering  tlie  en- 
tire territory,  and  already  a  domestic  water  supply 
system  fed  by  springs  in  the  mountains  connects  all  of 
the  dwellings  in  the  settlements  of  Grand  Forks,  Bril- 
liant, Glade,  Pass  Creek  and  others.  The  calm  of  the 
mountain  fastness  is  pierced  by  the  shrill  whistles  of 
steam  tractors  hauling  modern  ploughing  and  thresh- 
ing machinery,  by  the  noisy  bustle  of  gigantic  sawmills, 
by  brick  and  concrete  steam  works,  grain  elevators  and 
mills  and  foundries. 

In  connection  with  the  sawmills,  where  alsoi  all 
lumber  needed  for  the  buildings  in  turned  out,  there  is 
a  planing  mill.  Finished  lumber  is  made  there,  and 
mouldings,  undistinguishable  from  the  product  of  a 
big  factory,  are  manufactured.  All  furniture,  tables 
and  chairs  used  '\n  the  Doukhobors"  houses  are  made 
by  Doukhobor  labor. 

An  enormous  pumping  plant  is  now  nearing  comple- 
t^ion  o>n  the  high  embankment  of  the  Kootenay  river — • 
the  largest  in  the  whole  of  Canada,  as  the  president  of 
the  company,  Peter  Verigin,  pointed  out  to  me  with  the 
nearest  approach  to  pride  I  ever  witnessed  in  a  Douk- 
ho'bor.  When  this  plant  'is  in  working  order  the  fields 
will  be  covered  by  a  network  of  pipes.  In  connection 
with  the  pumping  plant  a  generating  station  will  be 
built  to  supply  light  and  power  to  the  whole  colony.  At 
least  this  and  many  other  enterprises  were  being 
planned  by  the  executive  of  the  community  but  a  few 
weeks  ago.  at  the  time  of  my  visit  to  the  chief,  Peter 
Verigin.    But  storm  clouds  were  already  gathering 


—  71  — 


then  about  the  heads  of  the  peaceful  and  prosperous 
settlers. 

On  June  13th  last  year  four  Doukhobors  were  seized 
and  clapped  in  jail,  l.ater  an  officer  of  the  law  visited 
the  house  and  was  received  by  women,  who  threw  him 
out  bodily.  The  infuriated  minion  of  the  law  raved 
and  threatened  dire  reprisals.  The  women  faced  him 
time  and  again  with  grim  resolution.  Finally  the  officer 
flung  the  royal  warrant  into  the  house.  The  women 
tore  the  paper  into  two  little  pieces  and  threw  them 
after  him. 

Thus  a  regular  war  was  started  between  the  Douk- 
hobors and  the  rural  police.  Policemen  would  come 
day  after  day  prying  among  the  graves  of  the  Douk- 
hobors on  the  lookout  for  any  fresh  interments.  The 
Doukhobors  of  the  Grand  Forkes  settlement  got  to- 
gether one  day  and  ploughed  up  the  whole  graveyard 
and  then  harrowed  the  land  level.  Following  their  line 
of  passive  resistance  the  settlers  refused  to  talk  to  the 
police  or  answer  any  cjuestions  at  all ;  the  children  were 
kept  away  from  the  English  school.  The  following 
telegram  was  sent  to  the  State  Secretary  of  the  Interior 
at  (3tta\va: 

■'(  )n  the  13t]i  of  June  last  two  men  were  seized  from 
our  midst  and  imi)risoned  because  thev  did  not  make 
out  declarations  aljout  the  death  of  their  mother  and 
brother  resiJectively ;  and  two  others  likewise  for  pre- 
paring coffins  for  the  interment  of  the  deceased.  They 
are  to  be  confined  in  jail  for  three  months  in  the  very 
heat  of  such  a  busy  season,  when  no  hands  can  be 


—  72  — 


spared  us  at  all.  All  of  us,  the  Grand  Forks  Doukho- 
bor  Community  of  400  men,  consider  such  treatment 
cruel  and  unjust  and  request  you,  as  ^Minister  of  the 
Land,  to  immediately  order  the  release  of  our 
brethren." 

No  reply  was  vouchsafed  to  this  appeal. 

A  letter  was  also  directed  to  the  chief  constable, 
Dinsniore,  at  Greenwood,  B.C.,  which  elicited  a  very 
curt  reply  to  the  effect  that  compliance  with  the  laws 
of  British  Columbia  will  be  strictly  enforced  by  all 
means  in  his  power. 

All  of  which  bade  'ill  for  the  Doukhobors.  It 
means,  so  far  as  they  can  make  it  out,  that  before  long 
they  will  have  to  gird  their  loins  once  more  and  start 
out,  for  the  fifth  time  since  their  persecutions  began 
back  in  Russia,  in  quest  of  some  other  haven  of  peace, 
so  long  and  patiently  .sought. 

Fortunately  for  the  heart  heavy  toilers  Uncle  Sam 
'is  coming  to  their  rescue,  proffering  the  hand  of  cordial 
welcome  and  the  assurance  of  peace  and  freedom  from 
political  and  religious  interference.  The  following  let- 
ter was  directed  through  me  to  the  Colorado  State  Im- 
migration Commissioner : 

"Kindly  advise  us  whether  the  State  of  Colorado 
could  accept  us  as  aliens,  or  rather  sell  land  to  us  as 
such.  In  view  of  the  fact  that  in  pursuit  of  their  re- 
ligious beliefs  the  Doukhobors  are  not  inclined  to  adopt 
the  citizenship  of  any  country  they  wish  to  live  free 
from  any  interference  on  the  part  of  local  authorities. 
For  instance,  they  wish  to  be  excused  from  the  obliga- 


—  73  — 


tory  registrations  of  any  kind — of  their  birtlis,  deaths 
or  marriages.  They  want  full  religious  freedom,  ex- 
emption from  military  service  and  from  war  taxation. 

"We  can  manage  our  own  affairs  within  our  settle- 
ments, and  if  we  should  have  any  surplus  of  fruit  and 
vegetable  crops  at  our  disposal,  the  same  would  be  will- 
ingly turned  over  to  the  State  in  some  indirect  manner. 
Now  if  all  this  should  not  be  at  issue  with  the  laws  of 
your  State  and  in  case  the  land  would  be  suitable  for 
us,  we  can  at  once  purchase  land  to  the  amount  of  one 
miillion  dollars  and  devote  same  to  horticulture  and 
vegetable  farming. 

"Peter  Verigin." 

Commissioner  L.  C.  Paddock  replied  that  the  Douk- 
hobors  cannot  be  compelled  to  become  citizens  of  the 
United  States,  that  as  aliens  they  may  own  property, 
are  exempt  from  compulsory  military  service  and  free 
to  regulate  their  own  domestic  affairs  and  will  not  be 
hindered  in  religious  worship. 

In  the  early  fall  the  leader  of  the  Doukhobors  will 
take  a  trip  to  Colorado,  where  a  huge  tract  of  irrigated 
farm  and  orchard  land  has  already  been  earmarked, 
upon  careful  selection,  with  the  view  of  making  the 
necessary  provisory  arrangements.  Upon  his  return  a 
delegation  of  100  Doukhobors  will  be  detailed,  like 
spies  into  Canaan,  to  go  out  and  investigate  the  land 
from  every  viewpoint;  also  to  put  up  the  first  necessary 
buildings ;  next  the  married  couples  and  the  families 
will  be  sent  over,  and  finally  the  single  men. 


There  is  a  system  in  all  this.  System  and  co-ordina- 
tion of  effort  permeate  the  whole  existence  of  the 
Doukhobor  c  nnnunities  ;  everything  is  done  upon  joint 
consideration  ;  no  labor  is  wasted  in  single  hantled  ef- 
fort and  none  is  undertaken  unless  the  requisite  num- 
ber of  hands  can  be  put  on  the  job  to  effect  the  maxi- 
mum saving  of  time  coupled  with  highest  efficiency. 
Xo  one  is  every  left  idle,  except  upon  reaching  the  age 
of  sixtv.  when  men  settle  down  to  enjo}'  their  well- 
earned  rest.  In  summer  time  all  work  is  suspended 
between  the  hours  of  11  to  3  in  the  afternoon.  All 
work  stops  at  noon  on  Saturdays. 

The  tilling  of  the  land  is  all  di.>ne  in  (jne  piece.  There 
are  no  hedges  nor  divisions  of  the  whole  2.* '00  acres, 
as  far  as  ownership  is  concerned.  Men  are  i)ut  to  work 
on  whatever  task  tlic\-  are  best  suited  for,  and  may  be 
changed  to  another,  more  congenial  to  them,  if  it  means 
greater  efificiency.  .^ome  are  at  w.  ^rk  in  the  fields,  while 
others  are  engaged  in  machine  shops,  others  in  garden- 
ing and  others  again  at  carpenter  work.  And  every- 
body being  thus  interested  in  his  jiarticular  line  of 
work,  laziness  is  very  seldom  met  with. 

^\r.  James  Lightbody,  who  also  visited  the  Douk- 
hobors  at  the  same  time  with  me,  was  greatlv  im- 
pressed by  the  harmony  and  contentment  reigning  in 
this  communit}-,  whose  motto  is  "The  Christian  Com- 
munity of  Lhii\-ersal  llrotherlKu xl."  .\nal\'zing  liis  im- 
pressions in  a  communication  to  the  \  ictoria  Pailx 
Tillies,  he  says : 

"It  is  the  socialist  Uto])ia,  the  realization  of  ecjuality, 


—  76  — 


which  is  being  advocated  for  the  rest  of  the  world 
to-day." 

At  Brilhant,  unlike  the  modern  city,  there  are  no 
cares  as  to  where  the  next  day's  meals  are  to  come 
from.  There  is  no  stinting  or  grudging  to  provide  sus- 
tenance when  one's  strength  has  ebbed  in  declining 
years.  There  are  no  divisions  between  "mine"  and 
"thine,"  no  man  is  richer  than  his  fellow — therefore 
there  are  no  jealousies  or  envies  as  to  the  possessions 
of  another. 

Cares  as  to  money  are  totally  absent,  for  there  is  no 
money  in  circulation.  One  member  of  the  executive 
does  all  the  outside  selling  and  purchasing  for  the  com- 
munity. Any  money  received  by  individual  members 
from  outside  sources  is  turned  over  into  the  terasury. 
It  would  have  no  purchasing  value  within  the  com- 
nuniity,  nor  is  there  any  need  for  it,  for  food  and 
clothing  and  all  necessities  of  life  are  doled  out  from 
the  various  departments  in  charge  of  these  matters. 

The  government  is  in  tlie  liands  of  the  people,  ef- 
fectively and  simply,  although  with  no  machinery  of 
government  whatever.  Once  a  week  all  persons,  both 
men  and  women,  who  have  reached  years  of  mature  un- 
derstanding crowd  into  the  large  assembly  house,  which 
has  a  capacity  of  2,000,  and  discuss  the  affairs  of  the 
community.  At  these  meetings,  held  every  Sunday 
afternoon,  the  managers  of  each  department  are  given 
their  instructions,  according  to  the  popular  sentiment. 
No  definite  time  is  specified  at  the  appointment  of  an 
officer,  but  he  holds  office  as  long  as  he  does  his  work 


well.  This  is  the  initiative,  referendum  and  recall  sys- 
tem without  the  cumbersome  machinery  in  use  at  the 
present  day. 

All  the  houses  are  built  pretty  much  after  the  same 
plan.  Like  everything  built  or  used  or  worn  by  the 
Doukhobors  their  residences  are  devoid  of  all  elabor- 


A  PRAYER  MEETING 


ateness  or  ornamentation  of  any  kind,  but  eminently 
substantial  and  practical  for  all  intents  and  purposes. 
They  are  always  built  in  pairs,  and  at  a  respectful  dis- 
tance from  other  buildings  for  sanitary  reasons  and 
fire  isolation.  There  is  an  abundance  of  air  and  light. 
Each  dwelling  accommodates  no  less  than  thirty  peo- 


—  78  — 


pie.  Married  folk  have  double  bedrooms.  All  beds 
are  taken  out  of  doors  every  morning  and  given  a  thor- 
ough sunning  and  airing.  At  the  rear  of  each  pair  of 
buildings  there  is  a  bath  house,  with  a  boiler  in  the 
centre,  supplying  steam  for  the  hot  room  and  hot  water 
for  the  numerous  baths  around. 

All  the  women  of  each  household  take  turns  at  cook- 
ing and  baking  the  bread  for  all  the  inmates.  The 
food  is  very  appetizing  and  well  cooked.  Needless  to 
say  the  Doukhobors  eat  no  meat  or  eggs.  The  first 
impression  which  strikes  a  stranger  entering  a  Douk- 
ho'bor  settlement  at  night,  as  I  did,  is  the  absolute  still- 
ness of  the  place,  which  at  first  seems  almost  uncanny. 
One  realizes  before  long  that  this  is  due  to  the  absence 
of  either  dogs  or  poultry  in  the  place.  The  Doukhobors 
have  no  use  for  either,  since  chickens  cannot  be  raised 
or  sold  for  any  other  purpose  than  eating,  and  dogs 
would  have  nothing  to  watch. 

The  men  look  hale  and  sturdy  and  the  children  are 
almost  without  exception  pictures  of  blossoming  health. 
In  your  walk,  if  school  be  not  in  session,  you  will  be 
passed  by  numbers  of  them,  the  girls  picturesque  in 
bright  colors  and  the  boys — well,  as  growing  mischief 
loving  boys  always  dress.  All  have  an  inquiring,  in- 
quisitive look,  for  strangers  are  not  seen  every  day, 
yet  disrespect  is  totally  absent,  and  they  call  to  you 
"Hello!"  their  first  word  of  English  probably,  and 
the  boys  dofif  their  hats  and  the  girls  nod  their  heads. 

The  top  floor  of  the  great  assembly  house  contains 
several  big  class  rooms.    The  school  has  recently  been 


—  79  — 


put  in  commission  by  the  provincial  Government,  with 
an  EngHsh  speaking  schoohna'am  in  it,  and  the  chil- 
dren, so  they  say.  follow  their  studies  with  such  an 
aviditv  that  playing  truant  is  practically  an  unheard  of 
offence.  In  fact  they  come  around  to  the  school  before 
their  teacher  rises  in  the  morning,  and  she  is  an  early 
riser. 

Sure  enough  they  have  a  large  and  well  appointed 
hospital  at  Brilliant,  and  they  have  everything  there  ex- 
cept doctors,  nurses  or  inmates.  The  building  is  in- 
habited by  a  superannuated  and  very  affable  janitor. 
Each  dwelling  comprises  two  special  emergency  rooms 
— one  of  them  adapted  for  women  in  confmement. 

The  Doukhobors  show  great  consideration  and  so- 
licitude for  their  women.  As  a  general  rule  no  family 
is  encumbered  with  more  than  two  or  three  children, 
and  this  by  no  means  for  reasons  of  economy.  In  fact 
equality  of  sexes  has  reached  its  highest  expression  in 
their  social  life.  Women  are  recognized  as  being  com- 
petent to  judge  upon  all  of  the  affairs  of  their  com- 
munity. Xot  only  do  they  share  in  all  administrative 
work  and  take  part  in  all  the  counsels,  but  they  also 
perform  all  the  religious  rites  and  conduct  divine  serv- 
ices on  the  same  footing  with  men.  as  can  be  seen  from 
accompanying  photographs  taken  by  me. 

Prayers  are  always  held  in  the  open  air,  weather 
permitting.  The  congregation  always  stand,  and  not 
only  bareheaded  but  in  their  bare  feet  as  well,  in  sum- 
mer.   Prayer  books  they  have  none,  neither  is  there 


—  81  — 


a  place  of  worship  in  the  direct  sense.  In  nasty 
weather  prayer  meetings  are  held  in  the  great  as- 
sembly hall,  but  the  place  bears  not  a  trace  of  any  re- 
ligious emblems' — anything  to  impart  any  sacred  sig- 
nificance to  itself,  (iod  is  within  men,  they  hold,  so  the 
place  of  worship  is  where  the  congregation  happens  tc 
meet.  They  have  no  written  laws  or  rules,  and  no 
written  prayers.  There  is  nothing  fixed  or  moulded 
in  their  worship — it  is  a  live  and  spontaneous  religion. 
The  hymns  which  they  sing  pass  from  generation  to 
generation  by  oral  tradition — ^modified  and  added  to. 

The  figure  of  Peter  Verigin,  the  leader  of  the  entire 
Do'Ukhobor  sect,  now  in  America,  is  indeed  one  of  al- 
most awe-inspiring  personahty.  If  ever  there  was  a 
born  leader  of  men  Peter  Verigin  is  one.  He  is  the 
seventh  leader  of  the  Doukhobor  sect,  which  has  been 
in  existence  for  200  years.  The  one  preceding  him 
was  a  woman.  Lookeria  ^'assilevna,  who  succeeded  her 
husband  in  this  capacity.  She  found  and  marked 
\^erigin  for  leadership  when  he  was  a  mere  boy.  He 
belonged  to  a  very  wealthy  family  of  the  Doukhobor 
persuasion  and  he  followefl  her  implicitly. 

He  was  given  a  thorough  education  and  prepared 
very  ])ainstakingly  to  assume  this  important  post, 
which  she  passed  on  to  him  on  her  deathbed.  No 
sooner  had  he  assumed  the  leadership  than  he  started  a 
movement  of  passive  resistance  to  the  Russian  Govern- 
ment's system  of  compulsory  military  service.  He  was 
soon  seized  by  the  authorities  and  exiled  to  Siberia. 
He  was  kept  in  exile  for  sixteen  years — long  after  the 


—  82  — 


last  of  the  Doukhobors  migrated  from  Russia — but  he 
never  relinquished  leadership  over  his  herd. 

He  maintained  a  constant  correspondence  with 
Count  Leo  Tolstoy,  who  was  an  ardent  champion  of 


PETER  VEUICrX  I.\  HIS  GARllEX 


the  Doiikhobor  cause.  Tolstoy  nex'cr  sold  the  copy- 
right for  his  l)0(iks  or  accepted  any  ^()yaUie^  from  the 
publishers,  but  he  made  an  exception  in  the  case  of 


—  83  — 


the  famous  novel  "Resurrection,"'  the  proceeds  of 
which  went  to  assist  the  Doul<hobors  in  migrating  from 
Russia. 

Peter  A'erigin  is  now  55  years  old.  He  is  possessed 
of  a  powerful  constitution  and  a  quiet  energy,  which 
knows  no  obstacles  and  no.  defeat.  Yet  he  is  simple, 
affable  and  good  natured  in  the  extreme.  He  is  con- 
stantly oscillating  among  all  the  Doukhobor  settlements 
attending  to  all  matters  accumulating  during  his  ab- 
sence. 

There  is  no  doubt  that  the  migration  of  the  Douk- 
hobors  into  the  United  States  could  only  be  welcomed 
by  this  country.  With  the  more  propitious  climate  and 
the  freedom  of  which  they  are  assured,  they  are  cer- 
tain to  prosper  and  help  to  develop  the  natural  wealth 
of  the  State. 


Ill 


THEIR  MARTYRDOM  IN  RUSSIA 

BY  VLADIMIR  TCHERTKOFF 

The  Doukhobors  first  appeared  in  the  middle  of  the 
18th  century.  By  the  end  of  the  last  century  or  the 
beginning  of  the  present,  thdir  doctrine  had  become 
so  clearly  defined,  and  the  number  of  their  followers 
had  so  greatly  increased,  that  the  Government  and  the 
Churdh,  considering  this  sect  to  be  peculiarly  obnox- 
ious, started  a  cruel  persecution. 

The  foundation  of  the  Doukhobors'  teaching  con- 
sists in  the  behef  that  the  Spirit  of  God  is  present  in 
the  soul  of  man,  and  directs  him  by  its  word  within 
him. 

They  understand  the  coming  of  Christ  in  the  flesh, 
His  works,  teaching,  and  sufferings,  in  a  spiritual  sense. 
The  object  of  the  sufferings  of  Christ,  in  their  view, 
was  to  give  us  an  example  of  suffering  for  truth. 
Christ  continues  to  suffer  in  us  even  now,  when  we 
do  not  hve  in  accordance  with  the  behests  and  spirit 
of  His  teaching.  The  whole  teaching  of  the  Doukho- 
bors is  penetrated  with  the  gospel  spirit  of  love. 

Worshipping  God  in  the  spirit,  the  Doukhobors  af- 
firm that  the  outward  Chui-ch  and  all  that  is  performed 
lin  it  and  concerns  it  has  no  importance  for  them.  The 

(84) 


—  85  — 


Clnirc'h  is  where  two  or  three  are  gathered  together, 
i.e.  united,  in  the  name  of  Christ. 

They  pray  inwardly  at  all  times ;  while,  on  fixed  days 
(corresponding  for  convenience  to  the  orthodox  holy- 
days),  they  assemble  for  prayer-meetings,  at  which 
they  read  prayers  and  sing  hymns,  or  psalms  as  they 
call  them,  and  greet  each  other  fraternally  with  low 
bows,  thereby  acknowledging  every  man  as  a  bearer  of 
the  Divine  Spirit. 

The  teaching  of  the  Doukhobors  is  founded  on  tradi- 
tion. This  tradition  lis  called  among  them  the  "Book 
of  Life,"  because  it  lives  in  their  memory  and  hearts. 
It  consists  of  psalms,  partly  formed  out  of  the  con- 
tents of  the  Old  and  New  Testaments,  partly  com- 
posed independently. 

The  Doukhobors  found  alike  their  mutual  relations 
and  their  relations  to  other  people — and  not  only  to 
people,  but  to  all  living  creatures — exclusively  on  love; 
and,  therefore,  they  hold  all  people  equal,  brethren. 
They  extend  this  idea  of  equality  also  to  the  Govern- 
ment authorities;  obedience  to  whom  they  do  not  con- 
sider binding  upon  them  in  those  cases  when  the  de- 
mands of  these  authorities  are  in  conflict  with  their 
conscience;  while,  in  all  that  does  not  infringe  what 
they  rgeard  as  the  will  of  God.  they  willingly  fulfil  the 
desire  of  the  authorities. 

They  consider  murder,  violence,  and  in  general  all 
relations  to  living  beings  not  based  on  love,  as  opposed 
to  their  conscience,  and  to  the  will  oi  God. 

The  Doukhobors  are  industrious  and  abstemious  in 


—  86  — 


their  lives,  and  always  truthful  in  their  speech,  account- 
ing all  lying  a  great  sin. 

Such,  in  their  most  general  character,  are  the  beliefs 
for  which  the  Doukhobors  have  long  endured  cruel 
persecution. 

The  Emperor  Alexander  I.,  in  one  of  his  rescripts 
concerning  the  Doukhobors,  dated  the  9th  December, 
1816,  cx])rcsscd  himself  as  follows: — "All  the  measures 
of  severity  exhausted  upon  the  Spirit-Wrestlers  during 
the  thirty  years  up  to  1801,  not  only  did  not  destroy 
this  sect,  but  more  and  more  multiplied  the  number  of 
its  adherents."  And  therefore  he  proposed  more  hu- 
mane treatment  of  them.  But,  notwithstanding  this 
desire  of  the  Emperor,  the  persecutions  did  not  cease. 
Under  Nicholas  I,  they  were  particularly  enforced,  and 
by  his  command,  in  the  years  '40  and  '50  the  Douk- 
hobors were  all  banished  from  the  government  of 
Tauris,  where  they  were  formerly  settled,  to  Transcau- 
casia, near  the  Turkish  frontier.  "The  utility  of  this 
measure  is  evident,"  says  a  previous  resolution  of  the 
Committee  of  Ministers  of  the  6th  Fe'bruary,  1826, 
"they  (the  Doukhobors)  being  transported  to  the  ex- 
treme borders  of  the  Caucasus,  and  being  always  con- 
fronted by  the  hillsmen,  must  of  necessity  protect  their 
property  and'  families  by  force  of  arms,"  i.e.,  they 
would  have  to  renounce  their  convictions.  Moreover 
the  place  appointed  for  their  settlement,  the  so-called 
Wet  Hills,  was  one  (situated  in  what  is  now  the  Ahal- 
kalaky  district  of  the  Tiflis  government)  having  a  se- 
vere climate,  standing  5,000  feet  above  the  sea-level, 


—  87  — 


iu  which  barley  grows  with  difficulty,  and  where  the 
crops  are  often  destroyed  by  frost.  Others  of  the 
Doukhobors  were  planted  in  the  present  government 
of  EHsavetpol. 

But  neither  the  severe  climate  nor  the  neighbour- 
hood of  wild  and  warlike  hillsmen  shook  the  faith  of 
the  Doukhobors,  who,  in  the  course  of  the  half-century 
they  passed  in  the  Wet  Hills,  transformed  this  wilder- 
ness into  flourishing  colonies,  and  continued  to  live  the 
same  Christian  and  laborious  life  they  had  lived  before. 
But,  as  nearly  always  happens  with  people,  the  temp- 
tation of  the  wealth  which  they  attained  to  in  the 
Caucasus  weakened  their  moral  force,  and  little  by  lit- 
tle they  began  to  depart  somewhat  from  the  require- 
ments of  their  belief. 

But,  while  temporarily  departing,  in  the  external  re- 
lations of  life,  from  the  claims  of  their  conscience,  they 
did  not,  in  their  inner  consciousness,  renounce  the  basis 
of  their  beliefs;  and,  therefore,  as  soon  as  events  hap- 
pened among  them  which  disturbed  their  outward  tran- 
quility, the  religious  spirit  whidh  had  guided  thdr 
fathers  immediately  revived  within  them. 

In  1887,  universal  military  service  was  introduced 
in  the  Caucasus;  and  even  those  for  wdiom  it  was 
fO'rmerly  (in  consideration  of  their  religous  convic- 
tions) replaced  by  other  service  or  by  banishment,  were 
called  upon  to  serve.  This  measure  took  the  Doukho- 
bors unawares,  and  at  first  they  outwardly  submitted  to 
it ;  but  they  never  in  their  consciences  renounced  the 
belief  that  war  is  a  great  sin,  and  they  extorted  their 


—  88  — 


sons  taken  as  recruits,  though  they  submitted  to  the 
various  regulations  of  the  service,  never  to  make  actual 
use  of  their  arms.  Nevertheless,  the  introduction  of 
the  conscription  among  people  who  considered  every 
murder  and  act  of  violence  against  their  fellow-men 
to  be  a  sin,  greatly  alarmed  them,  and  caused  them  to 
think  over  the  degree  to  which  they  had  departed  from 
thdir  belief. 

At  the  same  time,  in  consequence  of  an  illegal  deci- 
sion of  the  Government  departments  and  officials,  the 
right  to  the  possession  of  the  public  property  of  the 
Doukhobors  (valued  at  half  a  million  roubles)  passed 
from  the  community  to  one  of  their  members,  who, 
for  his  own  personal  advantage,  had  betrayed  the  public 
interest.  This  called  forth  the  protest  of  the  majority 
of  the  Doukhotors  against  this  individual  and  his 
party,  who  had  thus  become  possessed  of  the  public 
property,  and  against  the  corrupt  local  administration, 
which  had  been  bribed  to  give  an  unjust  decision  in  the 
case. 

When,  besides  this,  several  representatives  of  the 
majority,  and  amogn  them  the  manager  elected  to  ad- 
ministrate the  communal  property,  were  banished  to 
the  government  of  Archangel,  this  awakening  assumed 
a  very  definite  character. 

The  majority  of  the  Doukhobors  (about  twelve 
thousand  in  number)  resolved  to  hold  fast  to  the  tra- 
ditions left  them  by  their  fathers.  They  renounced 
life,  they  also  renounced  all  participation  in  acts  O'f  vio- 
lence, and  therefore  refused  military  service. 


—  89  — 


In  confirmation  of  the  sincerity  of  their  decision  not 
to  use  violence  even  for  their  own  defence,  in  the  sum- 
mer of  1895,  the  Doukhobors  of  the  "Great  Party," 
as  they  were  called,  burnt  all  their  arms  which  they, 
tobacco,  wine,  meat,  and  every  kind  of  excess,  divided 
up  all  thdr  property  (thus  supplying  the  needs  of  those 
who  were  then  in  want),  and  they  collected  a  new  pub- 
lic fund. 

In  connection  with  this  return  to  a  strictly  Christian 
like  all  the  inhabitants  of  the  Caucasus,  kept  for  their 
protection,  and  those  who  were  in  the  army  refused  to 
continue  service.  By  general  resolution  they  fixed  on 
the  night  of  28th  June  fo  rthe  purpose  o'f  burning  their 
arms,  which  were  their  own  property  and  therefore  at 
their  absolute  disposal.  This  holocaust  was  accom- 
panied by  the  singing  of  psalms,  and  was  carried  out 
simultaneously  in  three  places,  namely,  in  the  govern- 
ments of  Tiflis  and  Elisavetpol  and  in  the  territory  of 
Kars.  In  the  latter  district  it  passed  off  without  inter- 
ference; in  the  government  of  Elisavetpol  it  resulted  in 
the  imprisonment  of  forty  Doukhobors,  who  are  still 
in  confinement ;  while  in  the  government  of  Tiflis  the 
action  taken  by  the  local  adniinistration  resulted  in 
the  perpetration  by  the  troops  of  a  senseless,  unpro- 
voked, and  incredibly  savage  attack  on  these  defence- 
less people,  and  in  their  cruel  ill-treatment. 

The  burning  of  arms  in  the  Tiflis  government  was 
appointed  to  take  place  near  the  village  of  Goreloe,  lin- 
habited  by  Doukhobors  belonging  to  the  "Small  Party," 
in  whose  hands  was  the  public  property  they  had  ap- 


-  90  — 


propriated.  This  party  having  learnt  the  intention  of 
the  "Great  Party"  were  devising  a  rising  and  preparing 
to  make  an  armed  attack  upon  the  village  oif  Goreloe. 
and  informed  the  authorities  that  the  Doukhobors  of 
the  "Great  Party"  were  devising  a  rising  and  preparing 
to  make  an  armed  attack  upon  the  village  of  Gorloe. 
The  local  aitthorities,  then,  without  verifying  the  truth 
of  this  information,  ordered  out  the  Cossacks  and  in- 
fantry to  the  place  of  the  'imaginary  riot.  The  Cos- 
sacks arrived  at  the  place  of  assembly  of  the  Douk- 
hobors in  the  morning,  when  the  bonfire,  which  had 
destroyed  their  arms,  was  already  burning  out,  and 
they  made  two  cavalry  attacks  upon  these  men  and 
women,  who  had  voluntarily  disarmed  themselves  and 
were  singing  hymns,  and  the  troops  beat  them  with 
thdr  whips  in  the  most  inhuman  manner. 

After  this  a  whole  series  of  persecutions  was  com- 
menced against  all  the  Doukhobors  belonging  to  the 
"Great  Party."  First  of  all,  the  troops  called  out  were 
quartered  "in  execution"  on  the  Doukhobors'  settle- 
ments, i.e.,  the  property  and  the  inhabitants  themselves 
O'f  these  settlements  were  placed  at  the  disposal  of  the 
officers,  soldiers,  and  Cossacks  quartered  in  these  vil- 
lages. Their  property  was  plundered,  and  the  inhabi- 
tants themselves  were  insulted  and  maltreated  in  every 
way,  while  the  women  were  flogged  with  whips  and 
some  of  them  violated.  The  men,  numbering  about 
three  hundred,  who  had  refused  to  continue  in  the  army 
service,  and  about  thirty  who  had  refused  active  ser- 
vice, were  imprisoned  or  sent  to  a  penal  battalion. 


—  91  — 


Afterwards  more  than  four  humlred  families  of 
Doukli()l)or>  in  Alialkalaky  were  torni  from  tlieir  pros- 
perous lioldings  and  splendidly  cultivated  land,  and 
after  the  forced  sale,  for  a  mere  trifle,  of  their  prop- 
erty, they  were  banished  from  the  Ahalkalaky  district 
to  four  other  districts  of  the  Tiflis  government,  and 
scattered  among  the  Georgian  villages,  from  one  to  live 
families  to  each  village,  and  there  abandoned  to  their 
fate. 

Before  long,  epidemics,  such  as  fevers,  typhus,  diph- 
theria, and  dysentery,  appeared  aiiiong  the  Doukhobors 
(scattered  as  above  stated),  with  the  result  that  the 
mortality  increased  largely  especially  among  the  chil- 
dren. The  Doukhobors  had  been  exiled  from  a  cold 
mountain  climate  and  settled  in  the  hot  Caucasian  val- 
leys, where  even  the  natives  suffered  from  fevers. 

In  one  place  of  exile  situated  in  the  Signak  district, 
106  deaths  occurred  among  100  families  (about  1,000 
people)  settled  there.  In  the  Gory  district,  147  deaths 
occurred  among  190  families.  In  the  Tionet  district,  83 
deaths  occurred  among  100  families.  In  the  Dushet 
district,  20  deaths  occurred  among  72  famulies.  Al- 
mist  all  were  suffering  from  diseases. 

Besides  these  deaths  there  have  been  others  (due  to 
actual  violence)  among  the  Donkholiors  in  prison  and 
in  the  penal  battalion. 

The  first  to  die  in  this  way,  in  July  1895,  was  Kirill 
Koaikin,  the  cause  of  death  being  blows  received  as 
corporal  punishment.  He  died  on  the  road,  before 
reaching  the  place  of  his  exile,  in  a  .state  of  hallucina- 


—  92  — 


tion,  vVhich  commenced  while  he  was  heing  flogged. 
Next,  in  August  1896,  died  Michael  Scherbinin  in  the 
Ekaterinograd  penal  battalion,  tortured  to  death  by 
flogging,  and  by  being  thrown  with  violence  over  the 
wooden  horse  in  the  gymnasium.  Among  those  con- 
fined in  the  prisons  many  have  already  died.  Some 
of  them,  while  dying,  were  locked  up  in  separate  rooms, 
and  neither  their  fellow-prisoners,  nor  parents,  wives, 
and  children  who  had  come  to  'bid  them  farewell,  were 
allowed  even  to  enter  the  room  where  the  dying  lay, 
alone  and  helpless. 


APPEAL  TO  REASON 


BY   LKO  TOLSTOI 

The  facts  related  in  this  Appeal,  gathered  by  three 
of  niy  friends,  have  been  repeatedly  verified,  revised, 
and  sifted;  the  Appeal  itself  has  been  several  times 
recast  and  corrected  ;  everything  has  been  rejected  from 
it  which,  although  true,  might  seem  an  exaggeration ; 
so  that  all  that  is  now  stated  in  this  Appeal  is  the  real, 
indubitable  truth,  as  far  as  the  truth  is  accessible  to 
men  guided  only  by  the  religious  desire,  in  this  publi- 
cation of  the  truth,  to  serve  God  and  their  neighbors, 
both  the  persecuted  and  the  persecutors. 

But,  however  striking  the  facts  here  related,  their 
importance  depends,  not  on  the  facts  themselves,  but  on 
the  way  in  which  those  who  hear  them  will  regard 
them.  And  I  fear  that  the  majority  of  those  who  read 
this  Appeal  will  not  understand  all  its  importance. 

"Why,  these  fellows  are  a  set  of  rioters ;  coarse,  il- 
literate peasants;  fanatics  who  have  fallen  under  evil 
influence.  They  are  a  noxious,  anti-governmental  sect, 
which  the  Government  cannot  put  up  with,  but  evi- 
dently must  suppress,  as  it  suppresses  every  movement 
injurious  to  the  general  welfare.  If  at  the  same  time 
women  and  children,  innocent  children,  innocent  peo- 
ple have  to  suffer,  well,  what  is  to  be  done?" 

This  is  what,  with  a  shrug  of  the  shoulders,  people 

(93) 


—  94  — 


who  have  not  fathomed  the  importance  oif  the  matter 
will  sa)'. 

On  the  whole,  these  occurrences  will,  to  most  peo- 
ple, seem  devoid  of  interest,  like  all  occurrences  whose 
places  are  strongly  and  clearly  defined.  Smugglers  ap- 
pear— they  must  be  caught ;  anarchists,  terrorists — so- 
ciety must  get  rid  of  them ;  fanatics,  self-mutilators — 
they  must  be  shut  up,  transported;  'infringers  of  public 
order  appear — they  must  be  suppressed.  All  this  seems 
indisputable,  evident,  decisive,  and  therefore  uninter- 
esting. 

And  yet  such  an  attitude  towards  what  is  related  in 
this  Appeal  is  a  great  error. 

As  'in  the  life  of  each  separate  individual  (I  know 
this  in  my  own  life,  and  everyone  will  find  similar  cases 
in  his  own),  so  alsoi  in  the  life  of  nations  and  human- 
ity, events  occur  which  constitute  turning-points  in 
their  whole  existence;  and  these  events,  like  the  "still 
small  voice"  (not  the  "great  and  strong  wind")  in 
which  Elijah  heard  God,  are  neither  loud,  nor  striking, 
hardly  even  perceptible;  and  in  one's  personal  life  one 
always  afterwards  regrets  that  at  the  time  one  neither 
know  nor  guessed  the  'importance  of  what  was  taking 
place. 

"If  I  had  known  it  was  such  an  important  moment  in 
my  life,"  one  afterwards  thinks,  "I  would  not  have 
acted  so." 

It  is  the  same  in  the  land  of  mankind.  A  Roman 
Kmperor  enters  Rome  in  noisy,  pompous  triumph — 
how  important  this  seems ;  and  how  insignificant  it  then 


—  95  — 


seemed  that  a  Galilean  was  preaching  a  new  doctrine, 
and  was  executed  therefore,  just  as  hundreds  of  others 
were  executed  for  apparently  similar  crimes. 

And  so  now,  too,  how  important,  in  the  eyes  of  re- 
fined members  of  rival  parties  of  the  English,  French 
and  Itahan  Parliaments,  or  of  the  Austrian  and  Ger- 
man Diets,  and  in  the  eyes  of  all  the  business  men  in 
the  city,  and  of  the  bankers  of  the  whole  world,  and 
their  press  organs,  are  the  questions  as  to  who  shall 
occupy  the  Bosphorus,  who  shall  seize  some  patch  of 
land  in  Africa  or  Asia,  who  shall  triump'h  in  the  ques- 
tion of  bimetalism,  and  so  on ;  and  how,  not  only  un- 
important, but  even  so  insignificant  that  they  are  not 
worth  speaking  about,  seem  the  stories  which  tell  that 
somewhere  in  the  Caucasus,  the  Russian  Government 
has  taken  measures  to  crush  certain  semi-savage  fanat- 
ics, who  deny  that  it  is  their  duty  to  obey  the  author- 
ities. 

And  yet,  in  reality,  how  not  merely  insignificant,  but 
comic,  beside  events  of  such  immense  importance  as 
are  now  taking  place  in  the  Caucasus,  is  the  strange 
anxiety  of  full  grown  people,  educated  and  illuminated 
by  the  teaching  of  Christ  (or  at  least  acquainted  with 
this  teaching,  and  capable  of  being  lilluminated  by  it), 
as  to  which  country  shall  have  this  patch  of  land, 
and  what  words  were  uttered  by  this  or  that  erring, 
stumbling  mortal,  who  is  merely  a  product  of  sur- 
rounding condiitions. 

Pilate  and  Herod,  indeed,  might  not  understand  the 
importance  of  that  for  which  the  Galilean,  who  had 


—  96  — 


disturbed  their  province,  was  brought  before  them  for 
judgment.  They  did  not  even  think  it  worth  while 
learning  what  his  teaching  meant,  and  even  had  they 
known  it.  they  might  have  been  excused  for  thinking 
that  it  would  disappear  (as  Gamaliel  said)  :  but  we — 
we  cannot  but  know  the  teaching  itself,  as  well  as  the 
fact  that  it  has  not  disappeared  in  the  course  of 
eighteen  hundred  years,  and  will  not  disappear  until  it 
is  realised.  And  if  we  know  this,  then,  notwithstand- 
ing the  insigmficance,  illiterateness,  and  obscurity  of 
the  Doukhobors,  we  cannot  but  see  the  vast  importance 
of  that  which  is  taking  place  among  them.  Christ's 
disciples  were  just  such  linsignificant,  unrefined,  un- 
known people,  and  other  than  such  the  followers  of 
Christ  cannot  'be.  Among  the  Doukhobors,  or  rather, 
"Christians  of  the  Universal  Brotherhood,"  as  they 
now  call  themselves,  nothng  new  is  taking  place,  but 
merely  the  germinating  of  that  seed  which  was  sown 
by  Christ  eighteen  hundred  years  ago : — the  resurrec- 
tion of  Christ  himself. 

This  resurrection  must  take  place,  cannot  but  take 
place,  and  it  is  impossible, — merely  because  it  is  occur- 
ring without  the  firing  of  guns,  parade  of  troops,  plant- 
ing of  flags,  illuminated  fountains,  music,  electric 
lig'hts,  bell-ringing,  and  the  solemn  speeches  and  the 
cries  of  the  people  decorated  with  gold-lace  and  rib- 
bons— it  is  impossible  to  shut  one's  eyes  to  the  fact  that 
it  is  taking  place.  Only  savages  judge  of  the  import- 
ance of  events  by  the  outward  splendour  that  accom- 
panies them. 


—  97  — 


Whether  we  wish  to  see  it  or  not,  there  has  now  been 
shown  in  the  Caucasus,  in  the  Hfe  of  the  "Christians 
of  the  Universal  Brotherhood,"  especially  during  their 
persecution,  an  example  of  that  Christian  life  towards 
which  all  that  is  good  and  reasonable  in  the  world  is 
striving.  For  all  our  State  institutions,  our  ParHa- 
ments.  societies,  sciences,  arts, — all  this  only  exists  and 
operates  iin  order  to  realise  that  life  which  all  of  us, 
thinking  men,  see  before  us  as  the  highest  ideal  of 
perfection.  And  here  we  'have  people  who  have  real- 
ised this  ideal,  no  doubt  only  in  part  and  not  com- 
pletely, but  have  reaHsed  'it  in  a  way  we  did  not  dream 
of  doing  with  our  complex  State  institutions.  How, 
then,  can  we  avoid  acknowledging  the  importance  of 
this  event?  For  that  'is  being  accomplished  towards 
which  we  are  all  strivin'r,  to\v?.rds  which  all  our  cotii- 
plex  activity  is  leading. 

It  is  generally  said  that  such  attempts  at  the  realisa- 
tion of  the  Christian  life  have  been  made  more  than 
once  before ;  there  have  been  the  Quakers,  the  Mennon- 
ites,  and  others,  all  of  whom  have  weakend  and  de- 
generated into  ordinary  people,  living  the  usual  politi- 
cal life.  And,  therefore,  it  is  said,  such  attempts  to 
realise  a  Christian  life  are  important. 

To  say  so  is  like  saying  that  the  pains  of  labour 
which  have  not  yet  ended  in  a  birth,  or  the  warm  rains 
and  sun-rays  which  have  not  as  yet  brought  spring, 
are  of  no  importance. 

What,  then,  is  important  for  the  realisation  of  the 
Christian  life?    It  is  surely  not  by  diplomatic  nego- 


—  98  — 


tiations  about  Abyssinia  and  Constantinople,  papal  en- 
cyclicals, socialistic  congresses,  and  so  on,  that  man  will 
advance  to  that  for  which  the  world  endures.  For, 
if  the  Kingdom  of  God,  i.e.,  the  kingdom  on  earth  of 
truth  and  good,  is  to  be  realised,  'it  can  only  be  by  such 
attempts  as  were  made  by  the  first  disciples  of  Christ, 
afterwards  by  the  Paulicians,  Albigenses,  Quakers, 
Moravian  ]>rethren,  Mennonites,  all  the  true  Chris- 
tians of  the  world,  and  now  by  the  "Christians  of  the 
Universal  Brotherhood." 

The  fact  that  these  birth  pangs  continue  and  increase 
does  not  prove  that  there  will  be  no  birth,  but,  on  the 
contrary,  that  the  birth  is  near  at  'hand.  People  say 
it  will  come  about,  but  not  in  this  way, — in  some  other 
way,  by  books,  newspa])ers,  universities,  theatres, 
speeches,  meetings,  congresses.  But  even  if  it  be  ad- 
mitted that  all  these  newspapers  and  books  and  meet- 
ings and  universities  help  to  the  realisation  of  the 
Christian  life,  yet,  after  all,  the  realisation  must  be  ac- 
complished by  living  men,  good  men,  with  a  Christian 
spirit,  ready  for  righteous  common  life.  Therefore, 
the  main  condition  of  the  realisation  is  the  existence 
and  gathering  together  of  people  who  shall  even  now 
realise  that  towards  which  we  are  all  striving.  And 
behold,  such  people  exist ! 

It  may  be,  though  I  doubt  it,  that  the  movement  of 
the  "Christian  Universal  Bortherhood"  will  also  be 
stamped  out,  especially  if  society  itself  does  not  under- 
stand the  importance  of  what  is  taking  place,  and  does 
not  render  brotherly  aid  ;  but  that  which  this  movement 


—  99  — 


represents,  that  which  has  been  expressed  in  it,  will 
certainly  not  die,  cannot  die,  and  sooner  or  later  will 
burst  forth  to  the  light,  will  destroy  all  that  is  now 
crushing  it,  and  will  overcome  the  world.  It  is  but  a 
question  of  time. 

True,  there  are  people,  and,  unfortunately  there  are 
many,  who  hope  and  say,  "But  not  in  our  time,"  and 
therefore  strive  to  arrest  the  movement.  Yet,  their 
efforts  are  useless,  and  they  do  not  arrest  the  move- 
ment, but  by  their  eft'orts  only  destroy  in  themselves 
the  life  which  is  given  them.  For  life  is  life  only  when 
it  is  the  carrying  out  of  God's  purpose.  By  opposing 
Him,  people  deprive  themselves  of  life,  yet  neither 
for  a  year,  nor  for  an  hour,  can  they  delay  the  accom- 
plishment of  God's  purpose. 

And  it  is  impossible  not  to  see  that,  with  the  out- 
ward  connection  now  established  among  all  the  in- 
habitants of  the  earth,  with  the  awakenling  of  the 
Christian  spirit  which  is  now  appearing  in  all  corners 
of  the  earth,  this  accomplishment  is  near  at  hand. 
And  the  obduracy  and  blindness  of  the  Russian  Gov- 
ernment, in  directing  against  the  "Christians  of  the 
Universal  Brotherhood"  a  persecution  liike  those  of 
pagan  times,  and  the  wonderful  meekness  and  firmness 
■with  which  the  new  Christian  martyrs  endure  these 
persecutions — all  these  things  are  undoubted  signs  of 
the  nearness  of  this  accompHshment. 

And  therefore,  having  understood  the  great  import- 
ance of  the  events  that  are  taking  ])lace,  both  for  the 
life  of  humanity  in  general  and  for  the  life  of  each 


—  100  — 


of  us,  remembering  that  the  opportunity  to  act  which  is 
now  presented  will  never  return,  let  us  do  that  which 
the  merchant  in  the  Gospel  parable  did,  selling  all  he 
possessed  that  he  might  obtain  the  priceless  pearl ;  let 
us  disdain  all  mean,  selfish  considerations,  and  let  each 
of  us,  in  whatever  position  he  be,  doi  all  which  is  in 
his  power,  in  order, — if  not  directly  to  help  those 
through  whom  the  work  of  God  is  being  done,  if  not 
to  share  in  this  work, — at  least  not  to  oppose  God's 
work  which  is  being  accomplished  for  our  good. 


IV 


THE  ORIGIN  OF  THE  DOUKHOBORS 
AND  THEIR  DOCTRINE 

A  Paper  Written  in  1805 

The  name  "Doukhobors"  or  "Spirit  \\'restlers"  was 
given  as  far  back  as  1785,  probably  by  the  then  Bishop 
of  Ekaterinoslaff.  It  was  at  the  time  evidently  in- 
tended to  distinguish,  by  this  name,  those  holding  this 
teaching,  just  as  the  repudiation  of  ikons  (images)  was 
in  its  time  called  "Ikon-Wrestling."  But  the  Douk- 
hobors themselves,  giving  their  derivation  of  the  name 
from  "spirit,"  say  that  thev  in  the  spirit  strenuously 
serve  God.  Thus,  following  their  explanation,  the 
term  ought  to  be  understood. 

As  to  themselves,  they  awlays  called,  and  call,  them- 
selves merely  "Christians,"  whilst  others  they  call  "men 
of  the  world." 

Their  origin  is  unknown,  even  to  themselves ;  for, 
beiing  common  people  and  illiterate,  they  have  no  writ- 
ten history ;  neither  has  tradition  preserved  amongst 
them  any  information  upon  the  subject. 

Communication  among  the  Russian  Doukhobors 
takes  place  when  occasion  oififers,  for  example,  when 
the  brethren  have  to  travel  upon  business ;  but,  when 
necessary,  special  messengers  are  sent. 

(101) 


—  102  — 


TiiKiR  Mode  of  Life  and  Organization 

Apart  from  the  question  of  the  pecuHarities  of  their 
religious  faith,  the  Doukhobors  may  be  regarded  as 
afifording  the  model  of  well-OTganised  family  and  social 
peasant  life.  In  17*)2,  Kohovsky,  the  governor  of  Eka- 
terinoslaff,  in  his  report  to  the  higher  authorities,  said, 
amongst  other  things,  that  the  Doukhoibors  are  of  ex- 
emplarily  good  conduct,  and,  avoiding  drunkenness  and 
idleness,  are  continually  occupied  with  the  welfare  of 
their  homes,  leading  a  moral  life.  They  have  always 
regularly  paid  the  State  taxes,  and  fulfilled  their  other 
social  duties,  often  even  to  excess,  as  compared  with 
the  other  peasants,  owing  to  the  oppression  to  which 
they  are  always  subject  from  the  local  authorities. 

But  as  soon  as  question  is  raised  as  to  principles  and 
actions  of  theirs  which  in  any  way  touch  their  religious 
faith,  there  is  limmediately  disclosed  a  complete  dif- 
ference from,  and  even  opposition  to,  other  peasantry. 

The  Doukhobors  never  frequent  the  churclies;  they 
do  not  woirship  images ;  during  prayer  they  do  not 
make  the  sign  of  the  cross ;  they  do  not  keep  the  or- 
dinary fasts ;  and  they  take  no  part  in  the  recreations 
and  loose  pleasures  of  worldly  people.  There  are 
many  such  circumstances  which  completely  separate 
them  from  all  ordinary  society  of  peasants,  and  which 
'have  always  been  a  cause  of  unceasing  persecution 
against  them. 

The  Doukhobors  deem  that  all  externalism  in  the 
work  of  salvation  is  utterly  useless,  and  that  the  ex- 
ternal Ohurch,  owing  to  the  lapse  of  true  Christianity, 


—  103  — 


has  become  a  den  of  robbers ;  and  they  therefore  ac- 
knowledge one  sacred,  universal,  and  apostolic  Church, 
which  the  Lord  by  His  coming  has  assembled,  conse- 
crated, and  replenished  by  the  gifts  of  the  Holy  Ghost, 
and  which  is,  of  course,  the  union  of  all  faithful  and 
true  Christians. 

In  this  persuasion,  they  often  have  meetings  of  the 
brethren ;  yet  they  have  not  for  this  purpose  any 
specially  appointed  place,  as  they  do  not  see  any  sanc- 
tity in  locality ;  but  they  meet  at  each  other's  houses 
without  any  distinction.  They  do  not  even  fix  any 
special  days  for  their  meetings,  deeming  all  days  equal, 
and  having  no  holy-days :  any  free  day  is  a  day  for 
their  meetings.  These  meetings,  however,  in  most 
cases,  for  convenience  sake,  take  place  during  the  or- 
dinary Church  or  national  holy-days.  Thus,  any  of 
them  may  arrange  a  meeting  at  his  house  by  invit- 
ing all  the  brethren.  If  such  a  meeting  is  held  at  the 
house  of  a  poor  brother  who  cannot  provide  food'  for 
those  wlio  have  assembled,  then  the  others  previously 
contribute  the  necessary  food,  or  else  bring  it  with 
them ;  for  at  these  meetings  they  have  supper.  Enter- 
ing the  meeting,  the  men  greet  the  men,  the  women 
the  women,  by  grasping  each  other's  right  hands,  bow- 
ing three  times,  and  kissing  each  other.  At  the  com- 
mencement, each  one  says  a  prayer.  The  three  bows 
and  kisses  are  intended  to  signify  the  cleansing  of  the 
body  and  the  repulsion  of  pride;  they  take  each  other's 
hands  as  a  sign  of  union  and  love,  mutual  understand- 
ing, the  sense  of  a  God  revered  in  their  souls. 


—  104  — 


During  the  meetings,  one  after  another  recites  the 
prayers  he  knows ;  they  together  sing  psalms  and  ex- 
plain to  each  other  the  Word  of  God.  As  almost  all 
are  illiterate,  and  therefore  without  books,  all  this  is 
done  from  memory.  They  have  no  priests  in  the  or- 
dinary sense  of  the  word ;  they  acknowledge  as  priest 
the  one  just  holy,  true  Christ,  uplighted  above  sinners, 
higher  than  the  heavens;  He  is  their  sole  teacher. 
Thus  at  their  meetings  they  hear  the  word  of  God  form 
each  other;  each  one  may  express  what  he  knows  or 
feels  for  the  benefit  of  his  brethren ;  the  women  are 
not  excluded  from  this,  for,  as  they  say,  women  also 
have  understanding,  and  light  is  in  understanding. 
They  pray  either  standing  or  sitting,  as  the  case  may 
be. 

At  the  end  of  the  meeting  they  again  kiss  each  other 
thrice  as  at  the  beginning,  and  then  the  brethren  return 
home. 

The  virtue  most  highly  respected  among  the  Douk- 
hobors  is  mutual  love.  They  have  no  personal  prop- 
erty; but  each  regards  his  property  as  belonging  to 
all.  After  emigrating  to  the  IMilky-Waters  they 
proved  this  in  practice;  for  there  they  stored  up  all 
their  property  in  one  place,  so  that  at  present  they  have 
one  common  treasury,  one  common  flock  or  herd,  and 
in  each  of  their  villages  is  a  common  granary.  Each 
brother  takes  from  the  common  property  that  which 
he  needs.  Hospitality  also  is  not  the  least  virtue 
among  them,  for  they  take  nothing  from  travellers 
who  stop  at  their  houses,  either  for  lodging  or  food. 


—  105  — 


The  Doukhobors  are  compassionate  towards  their 
fellow-men.  The  local  authorities  themselves,  notwith- 
standing all  the  calumny  they  spread  against  these  peo- 
ple, have  moTe  than  once  witnessed  before  the  higher 
Government  to  the  fact  that  the  Doukhobors  give  help 
and  do  acts  of  great  charity  to  their  fellow-men  in 
need.  They  are  compassionate  even  to  household  ani- 
mals, and  almost  entirely  refrain  from  killing  them. 

Respect  from  children  to  their  parents  is  also  strictly 
observed,  and  in  general  from  younger  men  to  those 
older;  though  the  latter,  and  even  parents,  do  not  ap- 
propriate to  themselves  any  ascendency  over  the 
younger  ones,  regarding  themselves  as  spiritually  their 
equals. 

There  exist  no  punishments  among  the  brethren. 
As  soon  as  any  brother  thinks  another  has  behaved 
improperly,  he,  according  to  the  precise  gospel  instruc- 
tion, reminds  him  that  he  is  acting  wrongly;  if  the  one 
in  fault  will  not  take  consideration,  he  is  admonished 
in  the  presence  of  two  or  three  of  the  brethren  ;  if  he 
does  not  take  heed  of  them,  he  is  invitd  to  appear  be- 
fore the  general  assembly. 

There  have  been  cases,  though  very  seldom,  in  which 
some  of  the  brethren  have  left  the  Society,  doubtless 
in  order  to  live  at  liberty  according  to  their  own  un- 
restricted desire.  It  has  even  sometimes  happened  that 
wives  have  deserted  their  husbands.  The  husbands,  in 
such  cases,  do  not  detain  their  wives,  but  give  them 
liberty,  at  the  same  time  giving  them  means  to  live 
upon  as  far  as  possible. 


—  106  — 


Deserters  may,  liowever,  be  again  accepted  into  the 
Society  if  tliey  completely  repent  and  leave  their  im- 
moral hfe;  of  which  there  have  also  been  examples. 

The  general  round  of  occupations  is  filled  by  each 
taking  a  calling.  Thus  the  tradesman  does  the  com- 
mercial business,  and  the  agriculturist  works  on  the 
land.  Uut  the  majority  of  them  are  agriculturists,  as 
they  give  preference  to  this  noble  occupation. 

In  their  Society  there  are  no  elders  who  rule  or 
administrate,  but  rule  and  administration  are  by  all 
and  each.  \\'ritten  regulations  or  rules  they  also  have 
none,  and  one  might  suppose  that  there  ought  there- 
fore to  be  disagreement  and  disorder  amongst  them. 
Yet  no  such  diisorder  has  ever  been  noticed.  In  the 
Milky-Waters,  three,  and  even  five,  families  live  peace- 
fully together  in  one  large  cottage 

As  'to  the  management  of  the  families  separately, 
the  weakness  and  dependence  of  the  female  sex,  the 
inexperience  of  youth,  and  the  education  of  the  chil- 
dren naturally  require  another  system.  In  every  fam- 
ily there  must  of  necessity  be  an  elder  one,  and  the 
father  in  the  flesh  is  this  elder  one.  His  duty  is  to 
care  for  the  needs  of  his  family,  to  watch  the  conduct 
of  the  children,  correct  their  faults,  and  teach  them  the 
law  of  God.  When  the  father  dies  his  place  is  taken 
by  the  elder  of  the  brothers  and  in  the  case  of  'incapa- 
city of  the  latter,  his  place  is  taken  by  the  one  most 
capaljle. 

The  system  of  education  among  the  Doukhobors  is 
most  simple  and  uniform.   As  soon  as  the  child  begins 


—  107  — 


to  speak  and  understand,  his  i)arents  commence  verbally 
to  teach  him  pravers  and  psahiis,  and  to  tell  him  some- 
thing out  of  the  1  lolv  Writings  ;  and  they  thus  continue 
to  instruct  him  in  the  Christian  doctrine.  When  the 
children  have  learnt  a  few  prayers  and  psalms  they 
accompany  the  elders  to  the  meetings,  recite  in  their 
turn  the  prayers  they  have  learnt,  and  sing  i)salms 
together  wiith  the  others.  Not  only  the  parents,  but 
every  Doukhobor  regards  it  as  his  duty  to  teach  every 
child  something  useful  whenever  he  has  the  oppor- 
tunity to  do  so  and  to  keep  him  from  evil  whenever  he 
has  occasion. 

Owing  to  such  education,  the  spirit  of  the  parents 
by  degrees  passes  into  the  children ;  their  ways  of 
thinking  take  deep  r(jot,  and  the  tendency  towards 
good  lis  most  strongly  encouraged  by  good  exami)les. 
It  is  said,  and  indeed  seems  quite  natural,  that  amongst 
a  numljcr  of  children  one  can  distinguish  Doukhobors' 
children  from  the  rest  hke  ears  of  corn  among  oats. 

Their  Teaching 

1.  The  chief  article  in  the  Doukhobors'  profession 
of  faith  is  the  service  and  worship  of  God  in  the  spirit 
and  in  the  truth. 

2.  They  know  no  creed,  and  only  say  of  themselves 
that  they  are  of  the  faith  of  Jesus.  The  creed  wdiich 
is  recognised  in  our  Church  they  accept  as  true  in 
everything,  but  they  regard  lit  as  one  of  the  ordinary 
psalms. 


—  108  — 


3.  They  acknowledge  God  as  being  in  three  person- 
ifications of  the  One  and  Unutterable.  They  believe 
that  through  the  memory  we  assimilate  ourselves  with 
God  the  Father,  through  the  understanding  with  God 
the  Son,  through  the  zvill  with  God  the  Holy  Ghost ; 
also  that  the  first  person  of  the  Trinity  is  the  light— 
the  Lord  our  Father;  the  second  person  is  the  life — 
the  Son  our  Lord ;  and  the  third  person  is  peace — the 
Hoily  Spirit  our  God. 

4.  The  conception  they  have  of  Christ  is  based 
on  the  teaching  of  the  gospel ;  they  acknowledge  His 
coming  in  the  flesh,  His  works,  teaching,  and  sufifer- 
ing;  but  chiefly  they  accept  all  this  in  the  spiritual 
sense,  and  aflirm  that  all  contained  in  the  gospel  should 
be  accomplished  in  ourselves.  Thus  Christ  must  in  us 
be  begotten,  born,  grow  up,  teach,  suffer,  die,  revive, 
and  ascend  ;  and  it  is  thus  that  they  understand  the 
process  of  the  new  birth,  or  renovation  of  man.  They 
say  that  Jesus  Himself  was  and  is  the  Gospel  of  eternal 
and  living,  and  has  sent  it  forth,  preached  in  the  Word. 
He  Himself  is  the  Word,  and  can  be  written  only  on 
our  hearts. 

5.  They  believe  that,  except  through  God  and  His 
Christ,  there  is  no  salvation ;  but  if  God  is  invoked 
without  a  pure  heart.  He  Himself  cannot  save  man. 

6.  For  the  salvation  of  man,  lindubitable  faith  in 
Christ  is  necessary;  but  faith  without  works  is  dead, 
as  also  are  works  without  faith.  The  only  living  faith 
is  the  hearty  acceptance  of  the  gospel. 

7.  Concerning  Baptism,  they  say  that  they  are  bap- 


—  109  — 


tized  into  the  Word  through  the  Father,  Son,  and  Holy 
Spirit,  as  Christ  taught  the  apostles,  saying:  Goi  forth 
and  teach  all  nations,  baptizing  them  lin  the  name  of  the 
Father,  Son,  and  Holy  Spirit.  This  baptism  takes 
place  when  a  man  repents  with  a  pure  and  willing 
heart,  and  calls  upon  God,  and  then  his  siins  are  re- 
mitted, and  he  turns  to  God,  and  not  to  the  world. 
This  is  the  only  baptism  for  the  remission  of  sins  which 
they  proifess. 

The  new  birth  and  baptism,  according  to  their  un- 
derstanding, are  one  and  the  same.  The  means  of  at- 
taining the  new  birth  are  living  faith  in  God  and 
prayer.  The  signs  of  the  newly  born,  or  baptiized,  are 
the  works  of  the  new  man. 

The  consummation  of  baptism  or  new  birth,  they 
say,  a  man  attains  when  he  is  united  to  God  ;  and  such 
a  man  may  see  God  with  !his  spiritual  eyes.  External 
baptiism  they  regard  as  useless,  saying  that  water  only 
washes  off  uncleanness  of  the  external  body. 

8.  They  confess  their  sins  in  prayer  toi  the  heavenly 
God,  good  and  merciful,  who  forgives  all  our  sins.  If 
they  sin  against  their  brethren,  they  confess  before 
all,  and  ask  their  brethren  to  forgive  them. 

To  deny  one's  sins  when  others  remark  them  is 
regarded  by  the  Doukhobors  as  a  great  wrong.  They 
also  condemn  the  practice  of  calling  oneself  a  sinner, 
and  making  this  a  kind  of  boast,  a  sham  meekness, 
to  excuse  one  from  trying  to  correct  one's  errors. 
When  a  man  has  fallen,  he  should  immediately  re- 
cover himself,  ask  God's  forgiveness  with  humbled 


—  110  — 


heart,  and  with  all  his  might  strive  not  to  fall  again 
into  a  similar  sin. 

9.  As  to  the  Communion,  they  partake  at  all  times 
of  the  sacred,  life-giving,  eternal  sacraments,  in  the 
forgiveness  of  their  sins  spiritually,  through  the  in- 
ward acceptance  of  the  Word  of  God,  which  is  Christ ; 
and  such  a  communion,  they  say,  penetrates  the  un- 
derstanding of  man,  as  it  were,  to  the  marrow  of  the 
bones. 

The  communion  of  the  body  and  blood  of  Christ 
in  the  form  of  bread  and  wine  they  do  not  accept; 
saying  that  bread  and  wine  enter  the  mouth  like  ordi- 
nary food,  and  are  oif  no  avail  to  the  soul. 

10.  Fasting  they  regard  as  a  matter  not  of  kind 
or  quality  of  food,  but  of  abstinence  from  gluttony 
and  other  vices,  of  purity,  meekness,  and  humility  of 
the  spirit.  Mere  outward  abstinence  from  food  does 
not,  accordiing  to  them,  yield  any  good  to  the  soul. 

11.  They  respect  the  saints,  but  do  not  call  for 
their  help,  saying  that  they — the  saints — ^have  pleased 
God  on  their  own  behalf,  and  that  we  must  simply 
imitate  them. 

They  do  not,  however,  indiscriminately  count  as 
good  all  the  deeds  of  the  so-called  saints ;  thus  they 
deem  that  when  St.  Nicholas,  during  a  Church  Coun- 
cil, hit  Arius  on  the  cheek,  the  Word  of  God  had  then 
deserted  him. 

12.  Marriage  amongst  them  is  not  regarded  as  a 
holy  sacrament,  and  is  accomplished  merely  by  the 
mutual  consent  of  the  young  couple.    As  among  the 


—  Ill  — 


Doukhobors  no  preference  is  given  to  wealth  or  rank, 
the  parents  do  not  at  all  interfere  with  the  marriages 
of  their  children.  There  are  also  no  marriage  rites 
or  ceremonies ;  the  mere  consent  of  the  two,  and  a 
promise  to  live  together,  suffices. 

Abstinence  from  marriage  for  the  sake  of  purity 
is  regarded  amongst  them  as  a  high  virtue. 

13.  The  dead  they  commemorate  by  good  deeds, 
and  in  no  other  way.  God  Himself,  they  say.  will 
remember  the  righteous  in  His  kingdom.  Therefore 
they  do  not  pray  for  the  dead,  deeming  it  useless.  The 
death  of  a  Christian  they  do  not  call  death,  but  change; 
therefore  they  do  not  say  ''our  brother  has  died,"  but 
"our  brother  has  changed." 

14.  Concerning  the  state  of  the  righteous  in  heaven, 
they  say  that  the  kingdom  is  in  man's  will,  and  that 
heaven  is  in  the  soul;  that  the  souls  of  the  righteous 
are  'in  the  hands  of  Cod,  and,  therefore,  no  torments 
of  hell  can  touch  them.  As  to  the  torments  of  the 
unrighteous  and  hell,  they  believe  that  unrighteous 
souls  walk  in  the  dark,  expecting  soon  to  perish,  and 
that  hell  consists  in  evil  feeling. 

As  to  the  transformation  of  souls  after  death,  they 
believe  that  man  is  either  justified  by  deeds,  or  by 
deeds  condemned  ;  that  the  deeds  o>f  each  man  take  him 
to  his  true  place,  and  that  after  death  there  is  no 
repentance. 

15.  As  to  the  general  resurrection  of  the  righteous 
and  unrighteous,  the  Doukhobors  do  not  enter  into 
discussion,  leaving  this  'in  the  care  of  God. 


—  112  — 


16.  For  a  man  to  save  his  soul,  they  do  not  think  it 
necessary  for  him  to  belong  to  their  Society.  They  say 
that  conduct  brings  a  man  salvation,  and  that  for  this 
it  is  only  necessary  to  understand  the  way  of  God, 
and  to  follow  it. 

17.  The  Doukhobors  are  careful  as  to  the  neatness 
of  their  houses,  and  say  that  for  a  Christian  it  is 
proper  to  live  cleanly  and  tlidily  (in  this  they  have 
always  been  distinguished  from  the  other  peasants  in 
the  same  village),  and  that  it  is  only  necessary  to  take 
care  that  the  spirit  be  not  set  upon  these  things. 

They  think  in  the  same  way  about  pictures  in  their 
rooms,  portraits  of  remarkable  men,  and  even  of 
saints.  They  say  that  such  pictures  serve  to  ornament 
the  house,  and  are  pleasant  for  the  eye;  but  they 
should  m  no  case  be  worshipped,  for  that  is  a  deadiy 
sin. 

18.  The  Doiikhobors  like  to  express  their  religious 
thoughts  and  feelings  in  the  form  of  allegories.  Thus, 
for  example,  they  speak  of  seven  heavens,  the  first 
being  humility ;  the  second,  understanding ;  the  third, 
abstinence;  the  fourth,  brotherly  love;  the  fifth,  com- 
passion; the  sixth,  good  counsel;  the  seventh,  love, 
where  God  lives. 

In  a  similar  way  they  denote  twelve  Christian  vir- 
tues, under  the  guise  of  twelve  friends,  thus — 

1.  Truth:  which  delivers  man  from  death. 

2.  Purity :  which  brings  man  to  God. 

3.  Love :  where  love  is,  there  God  is  also. 


—  113  — 


4.  Labour:  honourable  for  the  body  and  helpful 
for  the  soul. 

5.  Obedience :  a  quick  way  to  salvation. 

6.  Not  judging:  salvation  without  labour. 

7.  Reasonableness:  the  highest  of  virtues. 

8.  Mercy:  of  which  Satan  himself  is  afraid. 
Self -Control :  the  work  of  Christ  our  God  Him- 
self. 

10.  Prayer  and  fasting  :  unite  man  with  God. 

11.  Repentance:  there  is  no  higher  law  or  com- 
mandment. 

12.  Thanksgiving :  gladsome  to  God  and  His  higher 
angels. 

We  will  give  as  examples,  two  of  the  prayers  which 
are  recited  at  the  Doukhobors'  meetings — 

I 

To  w*hom  shall  I  go  from  Thee,  my  God;  from 
Thy  face  to  Whom  shall  I  run?  If  I  were  to  ascend 
to  heaven,  Thou  art  there;  if  I  descend  into  hell,  Thou 
art  there;  if  I  had  wings  to  fly  to  the  farthest  seas, 
there  would  Thy  arm  reach  me,  and  Thy  right  hand 
hold  me.  To  whom  shall  I  go,  and  where  shall  I  find 
eternal  life,  if  it  be  not  in  Thee,  my  Creator?  To 
whom  shall  I  go,  and  where,  to  find  consolation,  joy, 
a  home,  peace  for  my  soul  ?  To  whom  shall  I  go  from 
Thee,  my  Lord  God,  for  Thou  hast  in  Thee  the  words 
of  life?    Thou  art  the  source  of  life,  the  giver  of  all 


—  114  - 


blessings.  My  soul  is  thirsting  after  Thee,  my  heart 
is  thirsting  after  Thee,  the  God  of  my  life!  Let  us 
rejoice  in  Thy  sacred  name,  ()  Lord  Jesus,  full  of 
blessing;  let  my  soul  be  pierced  by  it,  let  my  heart 
be  penetrated  by  it,  so  that  nothing  in  all  my  life  be 
dearer  to  me  than  Thv  sacred  Sjyirit.  Let  Thy  words 
be  sweeter  to  me  than  honey,  let  Thy  ways  of  salva- 
tion be  dearer  to  me  than  gold. 

II 

How  shouldst  Thou  be  loved.  ()  (Jod?  For  Thou 
art  my  salvation,  glory,  and  praise ;  for  Thou 
art  my  wealth,  my  eternal  treasure ;  for  Thou  art  ni}- 
hope  and  my  trust;  for  Thou  art  my  joy,  my  eternal 
peace.  Is  it  better  for  me  to  love  emptiness,  or  the 
unknown,  or  that  which  is  perverse,  perisliablc,  or  un- 
true, more  than  Thee,  my  true  life?  Thou  art  my  life, 
my  salvation ;  and  therefore  in  Thee  alone  do  1  place 
all  my  hope,  my  faith,  my  desire.  To  Thee,  Lord,  will 
I  call  with  all  my  heart,  all  my  soul,  all  my  thoughts ; 
deep  into  Thee  shall  I  penetrate ;  to  Thee  alone  shall 
I  pour  forth  my  soiil ;  I  shall  wholly  be  in  Thee,  and 
Thou  in  me.  I  shall  see  and  know  in  Thee  the  true 
and  only  Lord  (lod,  Jesus  Christ,  whom  Thou  hast 
sent.  In  Thy  light  shall  we  see  light,  by  the  grace  of 
Thy  Holy  Spirit. 


V 


THE  STORY  OF  THE  DELIVERANCE 

As  a  result  of  the  ptiblicity  given  to  the  sufferings 
of  the  Doukhobcrs  by  the  press,  the  activity  of  the 
Society  of  Friends,  a  considerable  >um  of  m^ney  for 
the  relief  of  these  Christian  Martyrs  of  the  Nineteenth 
Century  was  subscribed,  chiefly  by  "Friends."  This 
■was  conveyed  to  the  Doukhobors  by  the  hands  of  Ar- 
thur St.  John,  an  ex-captain  of  the  British  Army, 
who  took  out  with  him  also  letters  of  introduction  and 
sympathy;  but  after  a  short  stay  among  the  sufferers 
St.  John  was  arrested  and  forced  to  leave  Russia.  In 
their  own  country  sympathisers  had  not  been  idle,  al- 
though in  nearly  every  case  the  sentence  of  exile  was 
meted  out  to  the  helpers.  From  their  letters  we  take 
the  following  passages  : — 

"The  great  heat,  and  the  unaccustomed  climate  are 
doing  their  work,"  wrote  a  Russian  officer  from  the 
Caucasus.  "There  is  not  a  single  healthy  looking  face. 
As  these  people  are,  by  nature,  of  a  strong  constitution, 
this  feverish  yellowness  and  paleness  is  the  more  strik- 
ing. Some  of  them  are  so  exhausted  by  the  fever  as 
to  lose  all  strength  and  consciousness.    It  is  clear  to 

(115) 


—  116  — 


everyone  that  they  are  dying  out.  The  surest  way  for 
the  Government  to  get  rid  of  them!"* 

Arthur  St.  John  summed  up  his  general  impressions 
of  the  Doukhobors  thus: — "What  doi  other  people 
think  of  these  outlaws,  whom  the  authorities  have  been 
driving  about?  How  do  they  impress  those  around 
them?  It  appears  that  the  universal  opinion  of  them, 
as  regards  practical  life,  such  as  people  are  ordinarily 
capable  of  appreciating,  lis  one  of  respect.  The  police 
officers  themselves  speak  well  of  them,  say  they  are 
good  people.  I  was  told  that  the  Georgian  nobles, 
when  they  want  work  done,  compete  with  each  other 
for  the  service  of  these  Doukhobors.  As  for  the  im- 
pression they  made  on  me,  I  wish  I  could  in  some  way 
descr'ibe  it.  The  brotherly  way  of  them — Freema- 
sonry is  nothing  to  it.  The  interest  they  took  in  one. 
The  intense  feeling  of  a  mutual  tie.  There  is  a  sure- 
ness,  a  safety  about  them  of  something  human  real- 
ised, something  of  which  we  have  dreamed.  They 
move  and  have  their  being  in  an  air  of  human  brother- 
hood. It  is  ev^ident  what  is  their  'God,'  their  main 
principle  of  life.  Their  life  is  a  song  of  days  toi  come. 
But  the  theme  of  it — surely  it  is  not  new,  surely  we 
have  heard  it  long  ago,  for  lit  tells  of  'Peace  on  earth; 
good-will  towards  men.'  " 

Another  sympathiser,  who  accompanied  St.  John 
from  Moscow  gave  a  description  of  the  meeting,  which 
he  attended  iin  company  with  Arthur  St.  John.  He 
said : — 

*As  a  matter  of  fact,  more  than  1,000  perished  from  fevers 
and  semi-starvation. 


—  117  — 


"All  those  who  had  come  over  for  the  meeting  as- 
sembled in  one  hut;  altogether  there  were  about  150 
persons.  It  was  so  crowded  that  all  had  to  stand.  The 
door  was  open  and  the  passage  also  was  crowded. 
St.  John  and  myself  and  a  friend  from  Tiflis  were 
seated  round  the  table.  Notwithstanding  the  crowd 
there  reigned  complete  silence.  Altogether  I  must 
say  that  not  in  any  cultivated  society,  or  circle  of 
either  young  or  old  people  have  I  ever  met  with  such 
good  behaviour  at  large  gatherings,  with  such  tact  and 
tolerance  during  debate,  as  I  noticed  among  these  peo- 
ple. One  at  a  time  speaks,  calmly,  not  hurrying,  know- 
ing beforehand  that  nobody  will  interfere  until  he  has 
finished  what  he  had  to  say.  If  it  happens  that  several 
persons  begin  to  talk  at  once,  precedence  is  given — 
without  unnecessary  persuasion  or  displeasure — to  one 
of  them.  When  anyone  leaves  oft  speaking,  the  next 
one,  before  beginning,  generally  asks:  'Well,  A'anya, 
have  you  finished?'  There  is  in  all  this  such  respect 
for  the  personahty  of  one  another  and  such  love. 
From  this  results  an  order  such  as  it  is  impossible  to 
keep  in  an  ordinary  company  by  any  number  of  chair- 
man's bells. 

''Fir-t  of  all  I  gave  them  the  greetings  of  all  their 
friends — Russian  as  well  as  foreign,  also  fr(im  Leo 
Tolstoy.  I  told  them  I  had  to  hand  over  some  monev 
and  letters.  The  letters  I  proposed  to  read  aluid.  In 
a  few  words  I  related  how  and  where  the  money  was 
collected,  then  it  was  counted  and  handed  over.  One 
of  the  Doukhobors  then  said  that  all  who  were  pres- 


—  118  — 


ent  wished  to  express  their  thanks  in  their  own  way, 
and  the  whole  crowd  began  to  move  and  made — a 
very  low — bow.  A  general  sigh  stifled  with  emotion 
was  uttered,  and  one  could  hear  sobbing.  Seeing  be- 
fore me  the  backs  and  heads  of  the  bowing  people — 
people  whom  I  respect  so  highly,  and  who  have  suf- 
fered so  much  for  the  truth — expressing  this  murmur 
of  gratitude,  and  seeing  also  their  deeply  moved  faces, 
I  was  touched  to  the  soul. 

"After  this,  I  read  the  letter  from  V.  Tchertkoff 
(containing  messages  from  English  sympathisers)  ;  it 
made  a  deep  impression.  All  the  time  one  could  hear 
slighs  and  words  of  gratitude;  'Save  them,  oh  Lord!' — 
'Grant  them  eternal  life!' — 'Help  them  on  their  right- 
eous path !' — and  so  forth.  jMore  than  once  we  were 
ofcliged  to  interrupt  the  reading,  in  order  to  allow  them 
to  express  themselves.  They  were  especially  affected 
by  the  conclusion  of  the  letter;  they  saw  in  it  a  com- 
plete hnderstanding  of  their  life,  and  deep  sympathy 
wlith  it.  After  the  reading  was  over  one  of  them 
said :  'We  thanked  you  for  the  charity  you  bestowed 
upon  us  for  the  body,  and  although  it  is  very  dear  to 
us — this  charity,  being  spiritual,  which  nourishes  the 
soul,  is  much  dearer  to  us;  how  are  we  to  thank  you 
for  it?  Let  us  once  more  bow  to  our  brethren,  let 
us  thank  them  for  their  love  and  remembrance.'  And 
again  all  made  a  low  bow,  and  again,  like  a  wave,  arose 
a  murmur  of  gratitude  and  love. 

"Then  I  read  a  letter  from  the  Colonists  at  Purleigh. 
They  asked  a  great  deal  about  them,  and  how  each 


—  119  — 


one  came  to  this  comprehension  of  life.  I  regretted 
that  I  could  not  answer  all  their  questions.  They  also 
told  me  how  formerly — in  moments  of  weakness — 
they  felt  lonely,  and  how  they  were  rejoicing  to  learn 
that  not  only  in  Russia,  but  abroad,  all  over  the  world 
'the  flame  of  love  is  kindled.'  " 

"Contrary  to  my  expectations  I  saw  that  they  do  not 
subject  themselves  to  any  oppressive  principles  which 
limit  the  freedom  of  their  individuality.  Each  one 
when  considering  any  question-  is  guided  exclusively  by 
his  own  spiritual  understanding.  That  is  why  they 
are  so  energetic,  joyful  and  free,  more  so  than  :it  is 
possible  for  any  of  us  to  be.  And  all  their  actions 
which  to  us  seem  extraordinary  are  to  them  quite 
usual.  This  results  from  the  fact  that  their  conduct 
is  looked  upon  by  them  only  as  the  outward  manifesta- 
tion, as  the  result  of  continual  inward  spiritual  force. 
And  out  of  this  conception  arises  the  fact  that  there  is 
no  need  for  people  to  carry  out  this  act  or  that, 
prompted  by  any  other  motive  than  the  impossibility  to 
act  otherwise. 

"Therefore  there  are  no  vain  actions,  as  nobody  will 
praise  them ;  there  are  no  actions  from  fear  of  censure 
on  the  part  of  the  brethren,  as  no  one  will  blame  them ; 
there  are  no  actions  out  of  blind  submission  to  the  ma- 
jority, as  none  either  expects  or  demands  anything 
from  another.  Moreover,  if  there  be  anyone  who-se 
inner  consciousness  does  not  strongly  exhort  him  to 
live  this  life,  he  always  has  the  possibility  of  joining 
the  Small  Party. 


—  120  — 


"In  my  presence  the  news  came  that  one  of  the 
Doiukhobors,  who  was  kept  in  a  penal  battalion,  not 
having  strength  to  bear  the  tortures,  consented  to 
serve.  All  who  were  present  in  the  hut  had  only  just 
heard  about  it,  and  I  was  able  to  observe  their  imme- 
diate attitude  towards  this  matter.  Nearly  all  of  them 
spoke  with  sorrow  about  him,  and  pitied  him:  'Dear 
lad,  he  had  to  bear  much  pain ;  and  now  it  will  be 
still  harder  for  him,  poor  fellow.'  All  spoke  of  him 
with  such  affection,  such  grief ;  they  feared  that  he 
would  find  it  still  harder  to  live  after  his  consent  to 
serve  in  the  army.  They  spoke  of  his  youthfulness,  of 
the  sensitiveness  of  his  nature,  and  of  his  severe  suf- 
fering. 

"Their  relations  to  their  neighljours,  who  have  never 
shared  their  faith,  are  equally  kind.  Soon  after  the 
settlement  of  the  Doukhol)ors  in  the  Government  of 
Tiflis  a  Georgian  in  one  of  the  villages  fell  ill.  It 
happened  to  be  in  autumn,  and  the  corn  gathered  in 
by  him  was  not  yet  removed,  and  was  lying  in  sheaves 
in  the  yard.  The  corn  would  have  spoiled  as  the  rain 
was  pouring  down.  The  Doukhobors  got  to  know  of 
this,  went  to  his  place,  thrashed  the  corn,  put  it  in  its 
place,  and  went  away,  almost  without  seeing  the 
owner. 

"In  another  village  one  of  the  DoukhoboTs  once 
heard  during  the  night  some  noise  going  on  near  the 
horses.  He  went  out  to  see  what  was  the  matter,  and 
saw  that  a  Georgian  had  led. his  horse  out,  and,  mount- 
ing on  it,  was  about  ready  to  gallop  away.   The  Douk- 


—  121  — 


hobor  began  to  shout:  "Stop,  stop!'  so  persistently, 
that  the  Georgian — though  he  was  already  some  dis- 
tance away — stood  still.  The  Doukhobor  said :  "I  only 
wanted  to  tell  you  that  you  need  not  be  afraid,  and 
that  you  should  not  consider  this  horse  as  a  stolen 
one ;  if  you  want  to  take  it.'  The  Georigan  stood  still 
for  awhile,  reflected,  came  back  and  returned  the 
horse." 

In  spite  of  all  help,  however,  it  became  evident  that 
the  Doukhobors  would  eventually,  at  no  distant  date, 
die  out.  And  this  would  have  happened  but  for  one 
thing  unforseen  by  the  Russian  officials,  who  were 
steadily  pressing  on  the  extermination.  In  the  autumn 
of  1897  the  Dowager  Empress  of  Russia  visited  the 
Caucasus  to  see  her  son,  and  while  there  the  Doukho- 
bors managed  to  submit  to  her  a  petition,  explaining 
their  sufferings  and  requesting  that  they  might  be  al- 
lowed to  settle  somewhere  all  together,  and  failing  that 
to  emigrate. 

In  March,  1898,  the  leaders  of  the  Caucasus  Douk- 
hobors wired  their  friends  in  England  the  joyful  news, 
"Permission  has  been  given  for  our  emigration  at  our 
own  expense.  We  ask  for  help  and  guidance."  In 
England  and  America  the  work  of  raising  an  emigra- 
tion fund  (rendered  necessary  by  their  impoverish- 
ment during  exile),  of  procuring  land  and  organising 
the  journey,  was  at  once  undertaken  by  the  Societv  of 
Friends,  the  signatories  to  the  original  appeal,  and 
other  friends.  Three  appeals  for  funds  and  other 
help — by  Leo  Tolstoy,  by  the  Society  of  Friends,  and 


—  122  — 


by  V.  Tchertkoff,  were  ^issued  and  much  Christian 
liberality  was  shown.  The  Doukhobors  themselves 
wished  to  go  to  America,  or  failing  that  to  Cyprus,  or 
some  other  place  nearer  the  Caucasus,  their  one  desire 
being  to  get  out  of  the  precincts  of  Russia,  whatever 
fate  might  await  them  after  that.  Nothing  worse 
could  happen  they  felt  than  they  were  then  under- 
going, and  by  migrating  the  weaker  ones  might  be 
saved  from  the  temptation  to  renounce  their  faith. 

Under  the  circumstances  'it  was  felt  that  the  selec- 
tion of  Cyprus,  at  any  rate  for  the  exiled  Doukho- 
bors who  were  in  the  last  extremities,  would  afford 
the  best  solution,  as  the  matter  was  too  urgent  to 
allow  waiting  until  the  large  sum  necessary  to  convey 
seven  or  eight  thousand  people  to  America  could  be 
collected;  and  learning  that  the  sufferers  had  made 
up  their  minds  at  any  cost  to  leave  Russia,  even  if  it 
entailed  walking  all  the  way  to  Batoum,  the  nearest 
seaport,  the  Committee  of  the  Society  of  Friends 
pressed  forward  their  arrangements  and  began  nego- 
tiating with  the  Cyprus  Government  as  to  the  condi- 
tions under  which  the  first  party  might  be  permitted 
to  settle  on  that  ^island ;  while  two  of  the  Doukhobor 
delegates,  accompanied  by  Aylmer  Maude,  an  English 
sympathiser,  who  had  lived  many  years  in  Russia,  and 
Prince  Hilkoff,  proceeded  to  Canada  to  make  arrange- 
ments for  the  larger  party.  It  was  found  that  a  much 
larger  guarantee  would  be  required  for  Cyprus  than 
had  been  expected.  So  the  Comm^ittee  was  brought 
face  to  face  with  a  serious  crisis.    No  other  land  was 


—  123  — 


available  without  considerable  delay  in  preparation, 
and  a  telegram  came  from  the  Caucasus  announcing 
that  1,100  Doukhobors  were  on  their  way  to  Batoum 
ready  to  embark.  They  had  previously  undertaken 
to  engage  their  own  steamer  as  being  most  convenient, 
paying  for  it  out  of  the  sum  of  £4,700  which  they  had 
collected  for  the  purpose  of  emigration  at  the  begin- 
ning of  the  persecutions,  and  which  they  could  not 
use  for  any  other  purpose. 

So  there  was  nothing  to  be  done  but  satisfy  the  de- 
mands of  the  ISritish  (jovernment  as  regards  Cyprus. 
In  this  crisis  two  circumstances  saved  the  situation. 
Thanks  to  the  sym[)athy  and  energetic  action  of  ihe 
Friends,  they,  in  three  days,  insured  a  sum  of 
il  1,500.  which  together  with  the  £5,000  already 
collected  by  subscriptions,  was  just  sufficient  to 
make  up  the  £15  per  head  required  by  the  Gov- 
ernment; and  secondly,  the  Sorietv  of  I'ricnds 
inspired  the  Colonial  Office  with  conlidcncc.  that 
they  were  willing  to  accept  the  guarantee  without  the 
money  being  actually  paid  down,  insuring  the  support 
of  the  emigrants  for  two  years  from  the  time  of  their 
landing  in  Cyprus. 

On  August  26,  the  first  party  of  Doukhobor  immi- 
grants, 1,126  in  number,  for  whom  the  guarantee 
was  raised,  landed  in  Cyprus.  They  were  welcomed 
by  Arthur  St.  John,  who  has  been  for  some  time  in 
the  island  to  make  ready  for  the  immigration.  On 
August  29,  Wilson  .Sturge  (a  "Friend"  from  England 
representing  the  Friends"  Committee,  and  wdio  passed 


—  124  — 


away  from  this  life  on  his  return  journey  to  England), 
and  Paul  Birukoff  (exiled  in  their  cause),  arrived  in 
Cyprus  to  assist  in  the  settlement  of  these  people. 

News  of  arrival  in  Cyprus  came  first  by  telegram. 
Then  on  September  5th  came  a  letter  from  Arthur 
St.  John,  posted  on  the  evening  of  August  26th.  He 
says : 

"You  people  at  home  seem  to  have  been  very  en- 
ergetic in  very  perplexing  circumstances  lately,  and 
I  now  have  to  thank  you  for  the  joy  of  the  arrival  of 
this  large  number  of  sisters  and  brothers.  The  good- 
will called  forth  in  so  many  all  round  is  also  a  joy, 
the  appreciative  remarks  of  people  and  the  meeting 
w'ith  the  dear  ones  themselves.  We  have  them  all 
enclosed  in  the  quarantine  here  at  Larnaca,  and  every- 
thing is  being  done  to  help  me.  and  everyone  seems 
to  want  to  help  me.  Now  I  have  revived  hopes  of 
their  staying  in  Cyprus  for  good,  and'  be'ing  a  blessing 
to  the  island  and  an  instrument  of  the  manifestation 
of  good-will,  God's  kingdom  on  earth,  here  lin  the 
Old  World,  between  Europe  and  Asia.  Who  knows? 
It  will  be  manifested  somehow." 

About  the  same  time  the  Friends'  Committee  sent 
a  letter  to  the  Doukhobors  immigrants  in  Cyprus,  as 
follows : 

"Dear  Friends, — We  are  rejoiced  to  learn  that  after 
many  hindrances  and  difficulties  you  have  safely 
reached  Cyprus. 

"We  earnestly  desire  that  under  the  Divine  bless- 
ing you  may  be  enabled  to  make  homes  for  yourselves 


—  125  — 


and  your  children  in  the  island,  which  we  cannot  doubt 
will  be  the  case,  as  you  will  there  be  able  to  reap  the 
fruit  of  that  patient  endurance  and  industry  which  has 
distinguished  you  in  the  past,  free  from  all  attempt 
on  the  part  of  the  rulers  to  force  you  to  do  what  your 
consciences  forbid. 

"May  you  be  enabled,  in  your  new  homes,  to  keep  a 
conscience  void  of  ofifense  towards  God  and  toward 
man. 

"It  has  been  cause  for  satisfaction  and  thankful- 
ness to  us  to  be  permitted  to  share  in  the  work  of  your 
deliverance,  and  to  hold  out  to  you  the  hand  of 
brotherly  assistance. 

"Strangers  as  we  are  in  language  and  race,  we  are 
brought  very  near  to  you  in  the  testimony  which  we 
both  bear  against  all  war  as  contrary  to  the  teaching 
and  example  of  the  Prince  of  Peace. 

"We  have  heanl,  from  those  who  are  acquainted 
with  your  history  in  the  past,  of  your  God-fearing 
lives,  your  honest  industry,  and  your  brotherly  sym- 
pathy for  one  another,  so  that  we  have  felt  we  might 
safely  give  to  the  government  of  the  island  the  heavy 
pecuniary  guarantees  they  have,  not  unreasonably,  de- 
manded before  permitting  your  settlement  in  Cyprus, 
lest  you  might  become  chargeable  to,  and  a  burden 
upon,  the  other  inhabitants. 

'■\\'e  feel  that  we  can  depend  upon  you  doing  your 
part  and  making  the  best  of  the  circumstances  In 
which,  as  we  believe  by  the  will  of  God,  you  are  now 
placed. 


—  126  — 


"We  have  desired  in  all  the  steps  we  have  taken  on 
your  behalf  to  be  guided  by  the  Spirit  of  Truth,  the 
standard  to  which,  we  are  assured,  you  also  desire  to 
bring  all  your  actions ;  we  may  therefore,  both  you  and 
we,  trust  that  your  removal  to  Cyprus  is  in  the  Divine 
ordering,  and  will  be  blessed  to  you. 

"We  greatly  desire  to  see  all  your  brethren  who 
remain  'in  Russia,  enabled  to  leave  it,  and  with  others 
of  your  friends  we  are  labouring  to  this  end. 

"Your  example,  and  the  encouragement  which  you 
will  be  able  to  give  by  your  endeavours  to  make  the 
best  of  your  new  surroundings,  will  greatly  help  our 
efforts  in  this  direction. 

"We  send  this  letter  by  the  hand  of  our  friend  and 
brother,  Wilton  Sturge,  who  is  now  among  you,  and 
for  whom  we  ask  brotherly  consideration  and  help. 

"With  the  salutation  of  Christian  love, 

"We  are  your  friends, 
(Signed  by  several  members  of 

the  Friends'  Committee.)" 

On  first  arriving  in  Cyprus,  the  Doukhobors  were 
full  of  joy  at  being  at  last  free,  and  at  having  before 
them  the  prospect  of  reviving  their  Communal  life. 
Letters  'were  received  from  Paul  Birukoff,  Arthur  St. 
John,  Wilson  Sturge,  an  agent  of  the  Eastern  and 
Colonial  Company,  and  others,  expressing  their  ad- 
miration of  the  character  and  conduct  of  the  immi- 
grants. A  lady  in  Cyprus  wrote :  "I  hear  from  various 
acquaintances  in  the  island  the  highest  opinions  of 


—  127  — 


these  people,  and  I  must  say  that  no  peasantry  ever 
produced  the  same  impression  upon  me  as  they  have 
done.  The  fine  dignity  of  their  bearing  and  expres- 
sion, the  clear,  kindly  acuteness  of  their  eyes,  the 
steadiness  of  their  questioning  look,  the  marvellous 
activity  of  their  work — all  are  deeply  striking.  The 
contrast  of  their  sturdy,  quick  walk,  when  you  meet 
them  on  the  road,  with  the  lazy  gait  of  the  Cypriate 
men  is  also  noticeable. 

"At  Pergamo,  the  500  Russians  settled  there  were 
building  their  mud-brick  houses,  and  swarming  at  the 
work  like  boys  playing  football.  And  for  force  and 
strength,  and  regularity  like  a  steam  engine,  I  never 
saw  anything  to  equal  a  middle-aged  woman  who, 
with  garments  kilted  up  to  her  thighs,  was  kneading 
the  earth  for  brick-making  by  treading  it.  Such 
mighty  limbs  were  a  revelation  to  me. 

"And  on  every  face  was  a  brightness  and  cheerful- 
ness that  amazed  me  when  I  considered  their  story  and 
circumstances. 

"At  Kuklia  the  houses  were  all  built  and  the  roofs 
were  being  finished  by  a  young  giant  who  was  pitch- 
ing spadefuls  of  earth  from  the  ground  level  to  the 
tops  of  one-storied  houses.  The  roofs  are  of  timber 
and  reeds,  covered  with  thick  earth  to  keep  out  the 
heat.    Well  beaten  they  resist  the  rain  also.'' 

But  afterwards  the  Doukhobors  found  the  climate 
trying,  illness  appeared  among  them,  which  carried  off 
over  90  of  their  number,  and  the  conditions  of  life 
were  so  unfamiliar  that  they  despaired  of  being  able 


—  128  — 


to  adapt  themselves  to  them.  They  felt,  finally,  that 
Cyprus  could  only  be  a  rest-place,  and  not  a  perma- 
nent settlement.  All  this  they  expressed  in  a  letter  to 
the  Doukhobor  Committee  of  the  Society  of  Friends, 
dated  September  20th,  from  which  we  take  two  ex- 
tracts : — 

"Brethren, — In  the  first  place  we  transmit  to  you 
our  deep  gratitude — such  as  we  are  even  unable  to  ex- 
press to  you — for  your  I)rotherly  care  aljout  us  and 
the  help  you  extend  to  us. 

"Secondly,  we  desire  to  cxi)lain  to  you  the  position 
of  our  affairs,  and  we  once  more  appeal  to  you  not 
to  withdraw  your  kind  assistance  from  us. 

"As  our  brethren  Ivin  and  Mahortofif  (who  had  pre- 
viously been  sent  by  us)  have  already  ex])laincd  to 
you,  hfe  here  is  very  difficult  for  us,  and  it  will  hardly 
be  possible  for  us  to  stay  here  a  long  time. 

"What  we  arc  chiefly  anxious  for  is  to  settle  down 
altogether,  tlie  whole  community,  and  this  is  impossi- 
ble here,  as  there  is  very  little  convenient  and  cheap 
land  to  be  got  here,  and  rather  than  buy  expensive 
land,  one  could  use  this  money  for  our  transporta- 
tion to  America,  to  Canada,  which  land  is  attracting 
us,  both  by  its  spaciousness  as  well  as  by  its  climate, 
which  resembles  that  of  the  Caucasus,  where  we  have 
been  living  for  50  years. 

"Even  if  it  were  possible  for  all  our  brethren  to 
settle  down  here,  even  then  we  dread  the  extremely 
hot  climate  here,  which  resembles  that  from  which 


—  129  — 


we  suffered  in  exile,  where,  out  of  4,000  of  our  peo- 
ple, about  1,000  have  already  died. 

"We  fervently  appeal  to  you  not  to  enter  into  great 
expense  in  establishing  us  here,  but  in  as  much  as  will 
be  possible  to  transport  us  into  a  place  more  suitable 
for  us  to  live  in.  From  what  we  hear,  Canada  is  such 
a  place,  and  we  will  patiently  and  in  obedience  to  God's 
will,  await  our  turn  when,  with  the  assistance  of  our 
friends,  it  will  be  possible  for  us  to  join  our  brethren. 
We  are  well  aware  that  a  great  number  of  our  brothers 
have  yet  remained  in  the  Caucasus,  amid  great  op- 
pressions and  without  any  means  of  subsistence,  and 
we  beg  you  first  to  think  of  them.  And  we  hope  that 
our  friends  will  also  not  forget  about  us  here  either, 
and  will  relieve  our  position. 

"We  are  greatly  in  fear  of  grieving  you  by  this  our 
letter,  but  we  wish  to  tell  you  the  whole  truth,  and  to 
openly  express  to  you  our  opinion,  in  order  that  we 
might  afterwards  not  have  to  be  responsible  before 
you  and  before  God. 

"We  are  also  thanking  you,  from  our  hearts,  for 
your  letter,  which  we  received  and  read.  May  the 
Lord  save  you ! 

"Signed  for  the  whole  community  by  seven  repre- 
sentatives." 

In  the  meanwhile,  active  steps  were  being  taken  in 
England  for  the  deliverance  of  the  remaining  6,000 
Doukhobors  who  wished  to  emigrate.  On  September 
1,  1898,  the  two  Doukhobor  delegate  families,  accom- 
panied by  Aylmer  Maude,  started  for  Canada  with 


—  130  — 


Prince  Hilkoff.  (The  latter  was  specially  qualified 
by  his  practical  knowledge  of  agriculture  to  advise  in 
the  selection  of  land,  and  he  remained  in  Canada,  as- 
sisting in  this  and'  other  ways,  till  the  whole  migration 
was  completed.)  The  object  of  the  journey  was  two- 
fold; (1)  to  select  suitable  land  for  the  permanent 
settlement  of  the  Doukhobors,  and  (2)  to  endeavour 
to  enlist  the  sympathy  and  support  of  the  Government 
and  negotiate  with  the  railway  company,  etc. 

They  duly  arrived  at  Quebec  on  September  10th, 
and  on  September  29th  a  long  letter  was  received  from 
them. 

On  arrival  at  Quebec,  on  Saturday,  September  10th, 
the  Doukhobors  and  Hilkofif  remained  in  the  clean  and 
comfortable  Immigrants'  Rooms  provided  by  the  Gov- 
ernment, while  Maude  went  on  to  Montreal  and  in- 
terviewed various  officials  of  the  C.P.R.  (Canadian 
Padific  Railway).  The  following  Monday,  Maude 
went  on  to  Ottawa,  and  there  met  Professor  Mavor. 
who  had  taken  much  interest  in  the  Doukhobors,  and 
had  prepared  the  way  for  negotiations  in  connec- 
tion with  their  emigration  to  Canada.  The  following 
extract  is  from  Maude's  letter: — 

"He  (Prof.  Mavor)  had  succeeded  in  interesting  a 
number  of  officials,  and  did  not  doubt  but  that  the 
Doukhobors  would  be  looked  after  and  helped  when 
they  were  once  here,  but  no  money  would  be  given 
to  bring  them  here.  Money-collecting,  in  Canada,  for 
such  an  object  was  no  use. 


—  131  — 


"Marriages  must  be  registered,  i.e.,  the  Government 
wants  to  know  who  is  married,  to  whom  and  when. 

"As  to  military  service,  the  law  is  satisfactory.  The 
following  is  an  extract  from  ^lilitia  Act,  secton  21 : — 

"Every  person  bearing  a  certificate  from  the  Society 
of  Quakers,  ]\Iennonites,  or  Tunkers,  and  every  in- 
habitant of  Canada  of  any  religious  denomination, 
otherwise  suljject  to  military  duty,  who,  from  the 
doctrines  of  his  religion,  is  averse  to  bearing  arms 
and  refuses  personal  military  service,  shall  be  ex- 
empt from  such  service  when  ballotted  in  time  of 
peace  or  war,  upon  such  conditions  and  under  such 
regulations  as  the  Governor  in  Council,  from  time  to 
time,  prescribes.' 

"Education  relates  not  to  the  Dominion  Govern- 
ment, but  to  the  State  Governments.  Till  we  know  in 
which  State  they  want  to  settle,  nothing  can  be  said 
about  it.  except  that  education  is  not  compulsory  in 
the  outlying  districts,  and  no  religious  instructon  is 
forced  on  anyone. 

"The  case  seems  to  be  that  Canada  is  as  free  as 
any  country  in  the  world." 

The  interview  with  the  Deputy  Minister  of  the 
Interior  was  very  satisfactory.  Land  would  be  allot- 
ted as  nearly  in  one  place  as  possible;  free  shelter  in 
the  Immigration  Halls  during  the  winter  would  prob- 
ably be  granted  for  those  who  were  obliged  to  leave 
the  Caucasus  before  the  spring;  employment  could  be 
found  on  the  railway,  or  at  lumbering;  vegetarian  food 
was  very  cheap ;  and  the  Government  would  be  recom- 


—  132  — 


mended  to  pay  to  us  (the  promoters  of  the  migration) 
the  usual  bonus  of  £1  on  every  aduU  landed. 

In  a  letter  dated  September  17th,  ]\Iaude  said: — 

''To  sum  up  the  whole  case : — 

"Canada  is  a  most  satisfactory  country  for  the 
Doukhobors. 

"There  is  plenty  of  good,  free  land.  There  is  as 
much  freedom  as  in  any  country.  Immigrants  are 
wanted.  Wages  are  good :  from  3s.  to  8s.  a  day  for  a 
labourer. 

"Every  good  workman  who  is  here  in  Alarch  or 
April  may  reasonal^ly  expect  to  earn,  even  by  wage- 
labour,  more  than  enough  to  keep  him  and  his  family 
through  the  coming  winter. 

"Those  who  have  even  a  little  money  to  start  on 
the  land  can  do  far  better  than  by  wage-labour  . 

"The  winter  i>  the  worst  time  of  year  for  employ- 
ment." 

These  letters  and  a  caljle  (in  answer  to  our  en- 
quiry). "Let  exiles  come.  Land  ready.  Arrange- 
ments progressing  favourably,"  were  cheering  in  the 
extreme.  We  had  received  from  Rusisa  accounts  of 
the  condition  of  the  2,100  exiles  still  near  Batoum,  and 
of  the  Elizavetpol  Doukhobors.  Leo  Tolstoy  wrote 
strongly  urging  their  speedy  emigration,  and  his  eldest 
son.  Sergius  Tolstdy,  came  over  to  England  specially 
to  see  if  something  could  not  be  done  at  once.  We 
counted  our  funds  and  estimated  the  cost  of  emigrat- 
ing the  2,100  exiles.  (The  Kars  and  Elizavetpol 
Doukhobors,  numbering  together  over  4,000  souls, 


—  133  - — 


were  able  to  i)ay  the  greater  cost  of  transportation 
themselves,  not  having  been  reduced  to  the  extrem- 
ities of  their  exiled  brethren,  whom  they  had  all  tlie 
time  been  assisting.  )  Leo  Tolstoy  hoped  to  oljtain 
£3,000  by  the  sale  of  his  novel.  "Resurrection. which 
he  wrote  for  the  pur]K^^e  ;  the  I'urleigh  Colony,  h-ssex, 
held  nearly  £1.000  at  the  disposal  of  the  Doukliobors 
(the  balance  of  the  colony  funds,  after  allowir.g  for 
six  months'  mauntenance  of  the  colonist^),  and  the 
exiles  themselves  had  about  £4.500.  Tlii^  made  a 
total  of  £8,500.  P.ut  on  estimating  tlie  necessary  ex- 
penditure it  was  felt  no  movement  cnuld  Ijc  made 
under  £11.000  (about  5  per  head).  ( )n  laying  the 
facts  before  the  Friends"  Doui<hobnr  Committee  they 
guaranteed  the  £2.500  balance  from  their  funds  on 
condition  that  thev  were  understood  to  take  no  re- 
sponsibility for  the  organizatii.in  of  the  cniiL;r:iU( m ; 
their  hands  being  already  full  with  the  Lypru^  settle- 
ment. L.  Soulergitsky  was  therefore  wired  to  at 
Batoum  to  engage  a  steatuer  and  arrange  for  the 
emigration  of  the  2,100  exiles  to  >tart  in  Decemljer ; 
and  a  second  party,  consisting  of  almut  2.000  Klizavet- 
pol  and  Kars  Doukhobor^.  who  were  liciter  off.  com- 
menced their  preparation^  to  iea\e  before  tlie  end  of 
the  year. 

Regarding  the  results  of  tlie  negotiations  with  the 
Cannadian  (  .ox  ernincnt.  etc..  the  following  is  a  sum- 
mary of  the  Official  notification  from  the  ^^linister  of 
the  Interior,  dated  October  5th,  as  modified  by  his  let- 
ter of  December  l.st.  1898:— 


—  134  — 


"1.  Those  responsible  for  the  organization  of  the 
emigration  to  receive  a  bonus  of  il  for  each  immi- 
grant, man,  woman,  or  child,  who  reached  Winnipeg. 

"2.  The  use  of  the  Immigration  Halls  lin  Manitoba 
and  the  Northwest  Territories  granted  during  the 
winter  months. 

"3.  One  hundred  and  sixty  acres  of  gool  fertile 
land  to  be  granted  to  each  male  over  18,  in  township 
blocks  in  the  Northwest  districts." 

Beyond  this,  the  agents  of  the  Government  in  vari- 
ous ways  faciltated  the  arrangements  by  purchasing 
supplies  on  our  account,  etc.  From  all  the  Govern- 
ment representatives  Maude  met  with  courteous  con- 
sideration and  sympathetic  assistance. 

The  Canadan  Pacific  Railwav  also  met  us  in  a  gen- 
erous spirit.  They  assisted  the  emigration  of  the 
parties  to  l)e  moved  in  the  winter,  and  agreed  to  ex- 
change land  with  the  (lovernmciit,  and  thus  enable 
the  settlement  to  be  compact.  (X.I!. — The  C.P.R. 
own  alternate  blocks  with  the  Government,  and  thus, 
unless  an  exchange  were  effected,  the  Doukhobors 
would  not  have  been  able  to  be  altogether  as  they 
wish,  but  separatel  by  the  intervening  divisions  be- 
longing to  the  C.P.R.) 

The  reception  accorded  to  the  immigrants  by  Cana- 
dian public  opinion  was  mixed.  Some  papers  attacked 
them,  accusing  them  of  fanaticism,  etc.,  and  re- 
proached the  Government  for  aiding  the  immigration. 
Other  papers  were  well-disposed,  published  accounts 


—  135 


of  their  sufferings,  and  welcomed  them  as  desirable 
settlers  on  the  vacant  land  in  the  Northwest. 

But  the  adverse  public  opinion  seemed  solely  rep- 
resented by  the  newspapers.  If  we  come  to  the  per- 
sonal effect  of  the  Doukhobors.  the  opinion  of  those 
who  came  into  contact  with  the  two  families  there, 
there  seemed  only  one  verdict,  for,  to  quote  Maude 
again : — 

"All  who  have  come  in  contact  witli  tlie  Doukhobors 
speak  well  of  them.  In  the  Immigration  Hall  at 
Winnipeg  they  were  allowed  to  cook  their  meals  in 
their  rooms  (which  is  against  the  usual  rules),  and  the 
woman  in  charge  reported  that  they  made  less  mess 
in  their  rooms  with  cooking  than  other  people  who 
cooked  elsewhere. 

"The  general  verdict  of  those  who  have  seen  them 
is :  'If  the  bulk  is  equal  in  quality  to  the  sample  shown, 
send  on  as  many  as  you  have  got.'  " 

Maude,  in  another  letter,  bore  personal  witness  to 
the  reasonableness  of  the  Doukhobors  in  the  follow- 
ing remarks : — 

"Ivin  and  Mahortoft'  are  really  very  good  fellows, 
and  I  found  them,  on  the  whole,  remarkably  amenable 
to  reason,  considering  how  very  difficult  and  confusing 
everything  must  seem  to  them  in  such  novel  surround- 
ings. Still  they  are  men  with  human  limitations  and 
deficiencies,  and  not  the  plaster  saints  that  I  had  sup- 
posed, after  reading  the  literature  published  about 
them.  Being  men.  they  are  much  more  interesting 
and  better  worth  helping.    Had  they  been  saints,  it 


—  137  — 


would  have  seemed  almost  a  pity  to  prevent  their  be- 
ing martyrs  also."  And  again,  after  the  women  and 
cildren  had  left  W  innipeg  to  join  their  husbands  in 
the  Xorth-W'est : — "Their  memory  and  much  that  was 
charming  about  them — especially  tlie  expression  in  the 
eyes  of  the  children — dwells  with  me,  and  I  am  sorry 
to  think  I  may  not  see  them  again." 

On  January  23,  1899,  the  steamer  Lake  Huron,  of 
the  Beaver  Line,  arrived  at  the  port  of  Halifax,  Nova 
Scotia,  bearing  the  first  party  of  2,100  Doukhobors. 
On  the  27th  the  second  party,  numbering  1,974,  ar- 
rived in  the  Lake  Superior.  The  greater  number  were 
housed  in  the  various  immigration  halls  at  Winnipeg, 
Brandon,  and  Yorkton.  A  large  party  of  the  men  pro- 
ceeded at  once  to  the  settlements  to  cut  timber  for 
storehouses  and  dwellings,  and  generally  to  prepare 
the  way  for  the  occui)ation  of  the  land  in  the  spring, 
and  as  soon  as  the  weather  broke  a  great  manv  found 
work  on  the  railways.  The  money  thus  earned,  to- 
gether with  gifts  and  the  Government  bonus  granted 
to  ^Maude  as  acting  agent  for  the  migration,  and  at 
liis  desire  handed  over  for  the  use  of  the  new  settlers, 
sufficed,  not  onl}-  for  the  summer  and  autumn,  but, 
with  some  further  aid  from  the  Government  and  the 
'"Friends"  in  England  and  Philadelphia,  to  carry  the 
settlers  through  their  first  winter,  and  to  do  something 
towards  furnishing  them  with  the  stock,  implements, 
and  seeds  necessary  to  work  their  land. 

In  order  to  give  an  idea  of  how  the  first  parties 
of  Doukhobor  refugees  were  received  in  Canada,  and 


—  138  — 


what  impression  they  produced  upon  the  inhabitants 
of  that  country,  we  cannot  do  better  than  reprint  the 
following  extracts  from  some  of  the  local  papers  as 
representing  an  impartial  expression  of  opinion. 

The  reporter  of  the  Halifax  Moniiiig  Chronicle 
wrote : — 

"Singing  psalms  of  thanksgiving  to  Almighty  God 
over  two  thousand  souls  freed  from  Russian  tyranny 
and  oppression  sailed  into  Halifax  harbour  under  the 
folds  of  the  British  flag  yesterday  afternoon.  Their 
hymns  of  thanksgiving  ascended  for  a  double  reason. 
They  were  thankful  for  their  safe  transportation  over 
the  mighty  waters  of  the  Atlantic,  and  thankful  be- 
cause they  were  far  removed  from  the  land  in  which 
civil  and  religious  freedom  are  unknown,  where  they 
are  at  liberty  to  practice  the  tenets  of  their  faith,  in 
perfect  freedom.  One  reason  why  they  left  tlicir  own 
country  was  because  they  refused  to  take  up  arms,  yet 
they  received  a  warm  welcome  in  a  harbour  studded 
with  forts. 

"Those  wlio  were  privileged  to  go  down  in  the 
tug-boat  to  the  quarantine  quarters  to  meet  the  steamer 
Lake  Huron  witnessed  a  scene  never  to  be  forgotten. 
The  Doukhobors,  crowded  on  the  upper  decks, 
watched  the  approaching  boat  with  intense  interest. 
Few,  if  any,  had  ever  laid  eyes  on  anyone  except  a 
Russian,  and  it  was  only  natural  they  should  feel 
some  degree  of  curiosity  to  see  what  the  people  with 
whom  they  had  decided  to  cast  in  their  lot  looked 
like.    When  the  boat  drew  near  the  strain  of  voices 


—  139  — 


blended  in  song  floated  over  the  waters.  They  were 
singing  psalms  of  praise.  The  music  was  like  that  of 
a  mighty  choir  chanting  a  solemn  Te  Deum.  Only 
those  who  understood  the  language  could  catch  the 
words:  'God  is  with  us  and  will  carry  us  through" — 
appropriate  words  after  a  passage  attended  with  no 
disaster  to  speak  of,  when  other  steamers  were  tossed 
and  buffeted  by  the  hurricanes  which  swept  the  At- 
lantic." 

It  was  indeed  a  picturesque  sight.  There  was  not 
a  ripple  on  the  water,  the  sun  was  shining  brightly, 
and  as  the  two  thousand  strangers  crowded  the  decks 
the  steamer  presented  the  appearance  of  a  huge  ex- 
cursion boat.  The  immigrants  were  well  clad — that  is, 
warmly  clad.  The  men  and  boys  wore  goatskin  coats 
and  caps,  while  the  women  wore  skirts  of  bright  red 
or  blue,  lieavy  black  jackets  and  coloured  -liawls  a-; 
head-dress.  As  the  tow-boat  containing  the  Dominion 
railway  and  steamboat  officials,  pressmen  and  others 
drew  up  to  the  gangway,  the  Doukhobors  watched  the 
proceedings  with  interest.  The  singing  continued  all 
the  time. 

\Mien  within  hailing  distance  Mr.  De  W'oM  ('agent 
of  the  steamship  line)  hailed  Captain  Evans  and  the 
reply  dispelled  all  misgiving.  "AlKs  well."'  was  the 
welcome  reply  which  came  from  the  bridge  of  the 
big  Beaver  liner  and  permission  was  given  by  the  health 
officer  to  come  alongside.  In  a  short  time  there  was  a 
general  scramble  up  the  gangway.  The  health  officer 
announced  that  only  Mr.  Smart  and  staff'  and  Prince 


—  140  — 


Hilkoff  and  statf  would  be  allowed  on  board,  but  some- 
how or  other  the  pressmen  got  there  all  the  same, 
and  the  others  followed. 

The  Doukhohors  were  the  great  objects  of  interest, 
rhey  excited  the  admiration  of  all.  They  are  a  fine 
looking  lot  of  people,  with  honest  faces  and  stalwart 


verigin's  elder  brothers 


frames.  Even  the  children^ — and  there  are  many,  from 
the  little  tot  of  a  couple  of  years  up — looked  the  per- 
fect picture  of  health.  Young  people  seemed  to  pre- 
dominate. One  old  gentleman,  with  flowing  beard, 
commanded  the  attention  of  all.  He  was  as  active  as 
a  boy  and  as  happy  as  a  bridegroom,  though  he  had 


—  141  — 


passed  his  85th  year.  His  history  is  the  history  of 
Russian  tyranny.  It,  in  a  measure,  told  the  story  of 
whv  those  people  felt  happy  in  coming  to  live  under 
the  Union  jack.  Xinc  years  ago  his  property  was 
confiscated  and  he  was  sent  into  penal  servitude,  in 
the  Russian  galle}  s.  ( )nc  year  ago  he  was  allowed  to 
return  to  Russia  projier,  Imt  not  to  his  friends,  with 
tlie  understanding  that  he  would  leave  the  coimtry 
at  the  first  opportunity.  The  opportunity  came,  and 
the  okl  man  is  now  in  a  land  of  freedom  with  his 
frienls.  The  immigrants  are  in  charge  of  Leopold 
Soulerjitsky. 

Friend  Elkinton  (of  the  Philadelphia  Society  of 
Friends)  was  soon  on  board  and  surrounded  by  the 
Doukhobors.  He  ofifered  up  a  prayer  of  thanksgiving 
for  them  and  invoked  a  blessing  on  the  future  of  the 
immigrants. 

J.  T.  Buhner  was  soon  mingling  with  the  immi- 
grants. He  adlressel  the  Doukhobors  as  follows, 
Prince  Ililkofl:  acting  as  interpreter : — 

"T  have  been  appointed  by  a  society  of  working- 
men  to  welcome  you  to  Canada,  which  I  do  most 
heartily.  Not  only  are  you  a  great  accession  of  emi- 
grants of  a  most  desirable  class,  but  more,  vou  bring 
to  Canada  something  more  needed  in  tliis  country 
than  even  immigrants — men  who  would  stand  by  their 
principles,  no  matter  how  nuich  sufi:'ering  it  cost  them. 
Your  noble  stand  in  refusing  to  bear  arms,  and  be- 
coming exiles  from  your  native  land  for  the  sake  of 
principle,  will  strengthen  every  good  cause  in  Canada. 


—  142  — 


I  have  never  witnessed  so  touching  a  spectacle  in  my 
life  as  to  see  2,000  people  driven  from  Russia — over 
half  of  them  woman  and  children — and  entering  the 
new  world  through  a  port,  every  point  of  prominence 
of  which  contained  a  frowning  fort  or  bastion.  Nev- 
ertheless peace  will  have  her  victories,  and  the  same 
gentle  force  which  caused  you  to  throw  your  guns 
down  iin  Europe  will  dismantle  even  the  forts  of  Hali- 
fax. I  have  only  had  a  few  minutes  on  the  steamer, 
but  in  that  time  I  have  seen  enough  of  the  2,000  people 
on  deck  to  convince  me  that  the  Dominion  Govern- 
ment made  no  mistake  in  bringing  you  to  Canada. 
You  belong  to  the  races  which  we  want  in  this  country 
— the  great  northern  races  of  Europe — like  the  Rus- 
sian, which  in  its  commercial  organisation  and  cor- 
poration has  a  lesson  for  even  as  advanced  a  country 
as  Canada.  I  do  not  know  the  name  of  your  em- 
peror, but  the  name  of  your  patron  and  friend.  Count 
Tolstoy,  is  as  well  known  in  Canada  as  in  Russia,  and 
I  hope  that  one  of  the  boys  now  listening  to  me  fifty 
years  hence,  will  fill  like  him,  with  honour  to  his 
country,  the  literary  throne  of  the  world.  On  behalf 
of  the  working-men  of  this  country  I  welcome  you 
to  Canada  and  bid  you  God-speed." 

Captain  Evans  came  down  from  the  bridge  and 
readily  answered  the  many  questions  put  to  him  con- 
cerning the  \oyage.  Fine  weather  was  experienced 
from  Liatoum  to  Gibraltar,  but  a  succession  of  gales 
was  encountered  crossing  the  Atlantic.  Heavy  seas 
came  on  board  on  several  occasions,  and  one  sea 


—  143  — 


smashed  in  a  door  of  one  of  the  deck-houses.  That 
was  all  the  damage.  The  foretopmast  was  lowered 
to  steady  the  ship. 

I  will  now  say  a  few  words  about  the  impression 
produced  upon  me  by  the  Doukhobors. 

The  Doukhobors  are  people  of  the  purest  Russian 
Type,  large  and  strong,  men  and  women  both  being 


THE  BEE  MASTER  AND  HI 


of  magnificent  physique.  They  are  characterize!  by 
broad,  square  shoulders  and  heavy  limbs  and  a  massive 
build  generally.  Their  features  are  prominent,  but 
refined,  and  bear  the  marks  of  a  life  that  is  free  from 
vice  of  any  kind.  The  men  wear  moustaches  but  do 
not  let  a  beard  grow.  Their  hair  is  usually  quite 
short,  with  the  exception  of  a  little  tuft  which  they 
allow  to  grow  over  the  forehead,  which  is  broad  and 


—  144  — 


open.  The  most  .striking  characteristic  of  all  is  the 
briglit,  kindly  sparkle  of  their  e^yes  which  gives  a  win- 
ning expression  to  the  whole  face  and  cpiickly  wins 
confidence  in  their  character.  All  their  habits  demon- 
strate that  they  are  possessed  of  keen  minds,  which, 
however  by  reason  of  their  persecutions  and  the  na- 
ture of  their  occujjation,  they  have  not  been  able  to 
develop  in  a  way  that  gives  a  proper  idea  of  their 
mental  ability.  They  are,  however,  a  class  of  people 
that  is  rarely  found  among  immigrants — industrious, 
frugal,  clean  and  moral  in  a  high  degree,  and  emi- 
nently desirable  in  every  way." 

Another  writer,  in  the  "St.  John  Daily  Star,"  Jan- 
uary 24th,  1889,  wrote: 

"The  Doukhobors  are  a  simple  and  for  the  most 
part  illiterate  people.  They  are  reputed  to  be  good 
agriculturists  and  skilful  people  at  various  kinds  of 
village  handicrafts.  That  they  are  willing  to  work  was 
ami)ly  proven  Ijy  those  who  came  out  on  the  'Lake 
Huron."  From  the  time  the  steamer  reached  liatoum, 
where  the  party  emijarkcd  for  Canada,  till  she  docked 
at  St.  John,  men,  women,  and  children,  2,000  in  all. 
showed  a  willingness  to  do  anything  and  everything 
that  had  to  be  done  on  board  the  ship,  in  order  to  make 
the  passage  as  pleasant  as  possible  for  all  on  board.  It 
was  a  holiday  trip  for  the  ship's  crew,  for  the  im- 
migrants did  the  greater  part  of  the  work.  All  that 
was  required  was  that  some  one  in  authority  should 
indicate  that  a  certain  thing  should  be  done,  and  im- 
mediately a  swarm  of  Doukhobors  were  at  the  spot 


—  145  — 


ready  to  perform  the  work  or  lend  what  assistance 
was  needed. 

''The  faces  of  both  sexes,  old  and  young-,  are  intel- 
ligent and  keen.  Xo  fault  can  pos>ibly  be  found  with 
their  habits.  They  are  a  godly  people  and  live  up 
to  the  rule  that  cleanliness  is  next  to  godliness.  The 
condition  of  the  "'Huron"  when  she  reached  this  side 
of  the  Atlantic  after  a  voyage  of  over  5.000  miles, 
with  a  passenger  list  of  2,000,  who  had  lived  on  board 
about  a  month,  was  all  the  replv  that  was  iiecc^>ary 
for  the  refutation  of  the  charge  that  ihc-L'  people 
were  not  a  desirable  lot  of  settlers.  The  ship's  deck 
was  clean  enough  to  eat  a  meal  from.  AA'hen  the 
authorities  at  Halifax  boarded  the  steamer  their  first 
remark  was.  'Why.  how  clean  the  ship  is.'" 

The  ■■^lontreal  Daily  Star"  concluded  its  account  of 
the  arri^•al  of  the  Doukhobors  in  the  following  words: 

'■\A'hen  we  were  leaving  the  ship  after  a  most  en- 
joyal)le  trip.  Captain  l-Lvans  ga\'c  hi-;  te-timonv  as  to 
the  character  of  the  pe^iple  who  had  lieen  hi^  passen- 
gers on  a  long  and  ~i()rm\'  vovage.  lie  had  been 
agreeal)ly  surpri-cd  at  the  intelligent.  in(lu>trious  and 
cleanly  nature  of  the  Doukhol)ors.  Xot  only  had  they 
cared  fur  thcmsel\  c<  and  kept  the  ship  perfectly  clean. 
l)ut  tlic}-  had  earned  small  wages  shifting  coal  from 
the  liold  to  the  bunkers.  (Ixer  800  tons  they  had 
moved  as  skilfully  a^  an}-  crew  could  liavc  done.  They 
were  quiet  and  peacealde  and  always  seemed  cheerful. 

"He  had  not  seen  a  row  or  heard  a  cross  word 
among  them  during  the  voyage.    There  was  no  vice  of 


—  146  — 


any  kind  among  them,  and  he  heheved  they  would 
make  a  superior  class  of  immigrants.  "You  will 
scarcely  believe  it,"  said  Captain  Evans,  "but  I  am 
lionestly  sorry  to  see  them  leave  the  ship.  I  do  not 
know  when  I  have  been  so  much  interested  in  any 
class  of  people  as  in  these  Doukhobors." 

The  Doukhobors  are  the  finest  agriculturists  in  Rus- 
sia :  wherever  they  have  been  left  alone  for  a  short 
time  they  have  prospered,  making  the  wilderness  smile 
with  cultivation.  This,  and  the  moral  character  of 
a  people  who  have  so  steadfastly  adhered  to  their 
principles  through  the  cruellest  persecution  of  recent 
times,  "should."  as  a  writer  in  a  Canalian  paper  says, 
"be  sufficient  to  inspire  every  confidence  for  their 
future." 


THE  END. 


Date  Due 

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